This book is the first comprehensive analysis of Nezāmī's romance Laylī and Majnūn (1188). It examines key themes such as chastity, constancy and suffering through an analysis of the main characters. Majnūn's asceticism, kingship, love-madness, poetic genius, ill-fate, and love-death are treated in separate chapters. The patriarchal society in which Laylī lives, her anxieties and dilemmas, incarceration, secret love, imposed marriage and finally her death are discussed in detail. One chapter is devoted entirely to the different ways parents raise their children and the consequences. Finally, the book gives an analysis of Nezāmī's style, the narrative structure of the romance and the symbolism of time and setting.
This book examines and contextualizes Abū Ḥāmid Muḥammad Ghazzālī’s (d. 505/1111) fierce response to antinomian and freethinking currents in twelfth-century Persia. Seyed-Gohrab offers a translation of Ghazzālī’s treatise on antinomians, and one of his religious rulings (fatwa) on the topic. Both were written after Ghazzālī’s intellectual crisis in 488/1095, when he voluntarily withdrew from his position as a Professor at the prestigious Niẓāmiyya College in Baghdad. He determined to live an ascetic life, devoting all his attention to God. In this period, Ghazzālī wrote his masterpieces in Arabic and Persian. Seyed-Gohrab shows that these two less-known works shed new light on the motivation for Ghazzālī's major works. The book depicts Ghazzālī’s Persian intellectual context, and the tumultuous political period in which a strong literary and Sufi antinomian trend emerged from the social periphery to become central to literary activities at the Saljuq court. The book also treats Ghazzālī’s Persian poetry, offering original insights into Ghazzālī’s contemporary, the celebrated polymath ʿUmar Khayyām (d. about 525/1131), whose transgressive quatrains are interpreted as a response to a suffocating religious context.
This book is the first comprehensive analysis of Nezāmī's romance Laylī and Majnūn (1188). It examines key themes such as chastity, constancy and suffering through an analysis of the main characters. Majnūn's asceticism, kingship, love-madness, poetic genius, ill-fate, and love-death are treated in separate chapters. The patriarchal society in which Laylī lives, her anxieties and dilemmas, incarceration, secret love, imposed marriage and finally her death are discussed in detail. One chapter is devoted entirely to the different ways parents raise their children and the consequences. Finally, the book gives an analysis of Nezāmī's style, the narrative structure of the romance and the symbolism of time and setting.
This book examines and contextualizes Abū Ḥāmid Muḥammad Ghazzālī’s (d. 505/1111) fierce response to antinomian and freethinking currents in twelfth-century Persia. Seyed-Gohrab offers a translation of Ghazzālī’s treatise on antinomians, and one of his religious rulings (fatwa) on the topic. Both were written after Ghazzālī’s intellectual crisis in 488/1095, when he voluntarily withdrew from his position as a Professor at the prestigious Niẓāmiyya College in Baghdad. He determined to live an ascetic life, devoting all his attention to God. In this period, Ghazzālī wrote his masterpieces in Arabic and Persian. Seyed-Gohrab shows that these two less-known works shed new light on the motivation for Ghazzālī's major works. The book depicts Ghazzālī’s Persian intellectual context, and the tumultuous political period in which a strong literary and Sufi antinomian trend emerged from the social periphery to become central to literary activities at the Saljuq court. The book also treats Ghazzālī’s Persian poetry, offering original insights into Ghazzālī’s contemporary, the celebrated polymath ʿUmar Khayyām (d. about 525/1131), whose transgressive quatrains are interpreted as a response to a suffocating religious context.
One Word - Yak Kaleme was one of the first treatises in the Middle East to demonstrate that Islam is compatible with modern western forms of government, and specifically that sharia principles can be incorporated in a codified law comparable to that found in Europe. This was a daring argument in the late 19th century, when it was extremely difficult to convince the rulers and religious class that a civil code of law was needed: would it not diminish the ruler's status, would it not disqualify the sharia, the religious law?In One Word, the author argues that the principles underlying constituti
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.