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subversive use of language, by which the writers try to break free of linguistic conventions, as we can see in the following examples. In her novel Imraʾat al-risāla , Rajāʾ Bakriya draws a picture of such a rebellious protagonist who searches for freedom in her private life. It tells the tale of a complex

In: Hawwa
Author: Ghazzal Dabiri

moments of historical saints’ lives to illustrate exemplary moral living according to the tenets of Sufism or, as noted above, holy living. In addition, it takes this same principle and applies it to tales of ordinary folk and kings. Consequently, on one level, the EN creates a saint’s life out of the

In: Journal of Persianate Studies
Author: Laila Prager

being largely segregated from public spaces. Due to the massive oil revenues from the 1970s onwards and the rising standard of living, women’s employment was considered unnecessary for sustaining family income (Moghadam 2013; Ross 2008), and the image of the non-working woman eventually became a symbol

In: Hawwa

does not rule that it should lead to the termination of the marriage. The classical sources do not list infertility ( ʿuqm )—i.e., the inability to produce offspring—as jeopardizing marital life. Infertility can occur despite normal penetration by the man, or when a penetrable woman is unable to

In: Hawwa
Author: Yahya Nurgat

hajj caravan, she might not have enough wealth to support herself or to find shelter in Mecca, thus leaving her and her wealth exposed to criminals. 50 This is what motivated Ibn Taymiyya to issue his landmark opinion on this subject, a subject which he insists he would never have concerned himself

In: Hawwa

material as a young man living in Meyhana, and he may have even made written notes ( hyponēma ). The compilation of those notes into a massive hagiography, however, was motivated by the Ghuzz attacks ( cf . Algar). Given these circumstances, it is unsurprising that the Asrār is much longer than the

In: Journal of Persianate Studies
Author: Lena Salaymeh

’s experiences, which cannot be simplified to any one dimension of social life. 36 Just as French law offers only a glimpse into some aspects of French women’s lives, so too does Islamic law. Islamic law does not constitute the “essence” of Muslim societies because the very understanding and application of

In: Hawwa

audiences to the mysterious universe of harems and harem girls. Her performance, according to Lori Anne Salem, “gave elaborate and titillating details about a concubine’s life in the harem, and finally accounted for their presence in America and their fluent English, by describing their rescue and

In: Hawwa
Author: Giulia Guidotti

is followed by a tale named “The Story of the Two-Horned with al-Ḫaḍir ” (almost identical to Ṯaʿlabī’s account of Alexander’s search for the Fountain of Life), 8 and then by some untitled tales whose protagonists are Muḥammad, Jesus and the caliphs ʿOmar and ʿAlī. 9 The first part of the

In: Studi Magrebini

because it shows that Isḥāq’s intervention is not motivated by any kind of concern to challenge conventional gender assumptions in which the wearing of nail polish is an exclusive marker of femininity. His is a world in which women wear nail polish at home to adorn themselves for their husbands upon their

In: Islamic Law and Society