. Scott Meisami, Medieval Persian Court Poetry, p. 162; the same idea is pre-
sented by Sa'ìdì Sìrjànì, Sìmà-yi du zan, p. 23. Rasùl Parwìzì defends Ibn Salàm in
a cynical way and invites people to have sympathy with him. Parwìzì sees Majnùn
as a madman who prevents Ibn Salàm from living his everyday life
knowledge and writing had always been his life’s passion—even obsession—suddenly quit?
Moreh was a leading scholar of Arab culture. He was born in December 1932 to a respectable family in Baghdad. His grandfather, Ḥākhām Yeḥezkel Meir ben Muʿallim Raḥamim, was the author of Liqquṭei Imrei El
Ben-Dor, “Invisible Exile,” 136.
Samir, Forget Baghdad .
In his work Last Winter , Ballas describes the lives of Middle Eastern Communists living in exile in Paris. His novel Outcast is based on the life of a real individual, Ahmad Soussa, a Jew from Baghdad who
prose. What leads us to adopt this argument is the noticeable increase since the last decade of the twentieth century in the accumulation of literary texts that have been inspired by the internet, at both the local and international levels.
The internet has become a concrete reality in our daily life
verb tẓr rather than its object, producing the translation ‘and Fate (= death) lay in wait,’ a theme that nicely matches the image of Fate/Death as a hunter stalking the living in late pre-Islamic Arabic poetry. 27 In the present context, it underscores the hopelessness of the author, having lost
’s rational sciences 4 and Sufi 5 aspects. Strangely, ḥadīṯ , which had appeared as the main feature of intellectual life in the 11th/17th-century Ḥiǧāz in most of the earlier speculations and references, seems now to receive less scholarly attention. In this paper, I will provide a potential way forward
religious texts, Lucette Valensi and Abraham Udovitch adduce the community’s “vision of itself” as a self-sufficient and self-defending entity as a primary motivator for its development of such a prolific publication apparatus. 22 Speaking of the region more broadly, Lital Levy notes that while Judeo
safe-passage of travellers, often pilgrims to Mecca. 79 Not unlike the Malwa Sultanate, the Bahmanis might also have been motivated to safeguard their access to the Ḥiǧāz because of their earlier investment in a madrasa in Mecca, though this is not stated in the Bahmani letter. 80 Another
events of Act Four, Pygmalion goes through a psychological con ﬂ ict of a di ﬀ erent kind. He has repentance for robbing Galatia’s life by his sel ﬁ shness. On the other hand, he feels that the statue that remains of Galatia has lost its original indication, but it continues to remind him of the living
” (Iraq) who ends up living in Israel. The writers are not so interested in the absorption and the life their Jewish hero had in Israel. The Jew is more of a symbol than a real person. He represents the purest form of Iraqi patriotism. Therefore, he cannot be at home away from his “homeland” and desires