Which classic Middle Eastern story of star-crossed lovers is based on the real story of a young man called Qays ibn al-Mullawah and has achieved legendary status in the Islamic world?
"""sleeping woman"" in Spanish) which overlook the Valley of Mexico. Layla and Majnun (by the Persian poet Nizami Ganjavi) is a classical Arabian love story . It is based on the real story of a young man called Qays ibn al-Mulawwah from the northern Arabian Peninsula, in the Umayyad era during the 7th century. There were two Arabic versions of the story at the time. In one version, he spent his youth together with Layla, tending their flocks. In the other version, upon seeing Layla he fell passionately in love with her. In both versions, however, he went mad when"
"Book of One Thousand and One Nights"". This epic has been influential in the West since it was translated in the 18th century, first by Antoine Galland. Many imitations were written, especially in France. Various characters from this epic have themselves become cultural icons in Western culture, such as Aladdin, Sinbad and Ali Baba. A famous example of Islamic poetry on romance was ""Layla and Majnun"", an originally Arabic story which was further developed by Iranian, Azerbaijani and other poets in Persian, Azerbaijani, Turkish languages. It is a tragic story of undying love much like the later ""Romeo and Juliet""."
"many languages. Qays ibn al-Mulawwah fell in love with Layla al-Aamiriya. He soon began composing poems about his love for her, mentioning her name often. His unselfconscious efforts to woo the girl caused some locals to call him ""Majnun."" When he asked for her hand in marriage, her father refused because it would be a scandal for Layla to marry someone considered mentally unbalanced. Soon after, Layla was married to another noble and rich merchant belonging to the Thaqif tribe in Ta'if. He was described as a handsome man with reddish complexion whose name was Ward Althaqafi. The Arabs called"
"admits of hierarchical degrees, but its underlying reality is the aspiration to the beauty which God manifested in the world when he created Adam in his own image. The Arab love story of Lāyla and Majnūn was arguably more widely known amongst Muslims than that of Romeo and Juliet in (Northern) Europe, while Jāmī's retelling of the story of Yusuf (Joseph) and Zulaykhā — based upon the narrative of Surat Yusuf in the Qur'an — is a seminal text in the Persian, Urdu and Bengali literary canons. The growth of affection (""mawadda"") into passionate love (""ishq"") received its most probing"
"and activities. The enduring popularity of the legend has influenced Middle Eastern literature, especially Sufi writers, in whose literature the name ""Layla"" refers to their concept of the Beloved. The original story is featured in Bahá'u'lláh's mystical writings, the ""Seven Valleys"". In Arabic language, ""Layla"" name means ""night,"" and is thought to mean ""one who works by night"" or ""worker of the dark."" This is an apparent allusion to the fact that the romance of the star-crossed lovers was hidden and kept secret. In the Arabic language, the word ""Majnun"" means ""a crazy person."" In addition to this creative use"
"""The Book of One Thousand and One Nights"" or not. This work has been very influential in the West since it was translated in the 18th century, first by Antoine Galland. Imitations were written, especially in France. Various characters from this epic have themselves become cultural icons in Western culture, such as Aladdin, Sinbad the Sailor and Ali Baba. A famous example of Arabic poetry and Persian poetry on romance (love) is ""Layla and Majnun"", dating back to the Umayyad era in the 7th century. It is a tragic story of undying love. Ferdowsi's ""Shahnameh"", the national epic of Iran,"
"""Qays and Lubna"", ""Kuthair and Azza"", ""Marwa and Al Majnoun Al Faransi"", and ""Antara and Abla"". This literary motif is common throughout the world, notably in the Muslim literature of South Asia, such as Urdu ghazals. The story of Layla and Majnun was known in Persia as early as the 9th century. Two well known Persian poets, Rudaki and Baba Taher, both mention the lovers. Although the story was known in Arabic literature in the 5th century, it was the Persian masterpiece of Nizami Ganjavi that popularized it dramatically in Persian literature. Nizami collected both secular and mystical sources about"
"regained the True Cross, which Khosrow had captured following his conquest of the Levant during the same 602–628 war. In works of Persian literature such as the ""Shahnameh"" and ""Khosrow and Shirin"", a famous tragic romance by Nizami Ganjavi (1141–1209), a highly elaborated fictional version of Khosrow's life made him one of the greatest heroes of the culture, as much as a lover as a king. ""Khosrow and Shirin"" tells the story of his love for the Aramean or Roman princess Shirin, who becomes his queen after a lengthy courtship strewn with mishaps and difficulties. Khosrow II was born around"
"in Nezami's ""Seven Beauties""(Haft Paykar). The poem is based on the popular Arab legend of ill-starred lovers: the poet Qays falls in love with his cousin Layla, but is prevented from marrying her by Layla's father. Layla's father forbids contact with Qays and Qays becomes obsessed and starts signing of his love for Layla in public. The obsession becomes so severe that he sees and evaluates everything in terms of Layla; hence his sobriquet ""the possessed"" (Majnun). Realizing that cannot obtain union even when other people intercede for him, he leaves society and roams naked in the desert among the"
"Layla (town) Layla (Arabic: لیلى) is a town in central Saudi Arabia. It is the principal town of the Al-Aflaj oasis in Riyadh Region, some 330 km south of the capital, Riyadh. It is believed to have been named after Layla of Bani 'Amir, a 7th-century woman from the local tribe of Bani 'Amir who was immortalized in the poetry of her lover Qays ibn Al-Mulawwah. The romance of Qays and Layla is perhaps the most famous romance of Arabic literature, and was chronicled by Azeri poet Nizami in ""Layla wal Majnun"" (""Layla and the Majnoon""). Several tribes have governed"
"of the ruthless Zaghawa warriors. In the meantime, Marwa was introduced to another man, who was more suitable according to Arab traditions. This type of love is known in Arabic culture as “Virgin Love” (Arabic: حب عذري), because the lovers never married or made love. Other famous Virgin Love stories are the stories of “Qays and Lubna”, “Kuthair and Azza”, “Layla and Majnun” and “Antarah ibn Shaddad”. His observations on the flight of his dove and of a desert Eagle led him to write poems on flying and dreams of taking Marwa in the air with him. In the late"
"Their relationship, which was sketchily attested in contemporary sources, became a staple of Persian literature comparable to the story of Layla and Majnun. Poets used it to illustrate the power of love, pointing to Mahmud as an example of a man who becomes ""a slave to his slave"", while Malik Ayaz served as ""the embodiment of the ideal beloved, and a model for purity in Sufi literature"". Other famous examples of homosexuality include the Aghlabid Emir Ibrahim II of Ifriqiya (ruled 875–902), who was said to have been surrounded by some sixty catamites, yet whom he was said to have"
"love with each other when they are young, but when they grow up Layla’s father doesn't allow them to be together. Qays becomes obsessed with her, and his tribe Banu Amir and the community gives him the epithet of ""Majnūn"" ( ""crazy"", lit. ""possessed by Jinn""). Long before Nizami, the legend circulated in anecdotal forms in Iranian ""akhbar"". The early anecdotes and oral reports about Majnun are documented in ""Kitab al-Aghani"" and Ibn Qutaybah's ""al-Shi'r wal-Shu'ara'."" The anecdotes are mostly very short, only loosely connected, and show little or no plot development. Nizami collected both secular and mystical sources about"
"Abdi Aadan Haad (Abdi Qays) Abdi Qays (, , ) born in Hargeisa in the year 1940 under the British Somaliland protectorate was the only poet in Somali language to be Singer/Songwriter/Musician, Poet and Playwright. Abdi Qays was called by his nickname after playing the part of Qays Ibn al-Mulawwah in the Arabic play Layla and Majnun in Djibouti in the early 1960s and from those days the name stuck with him. Abdi Qays made a duo with the queen vocalist in the Somali speaking world the famous Khadra Daahir where he wrote her most of the love songs and"
"about Ibn Sahl: ""The pearl is returned to the sea."" The diwan of Ibn Sahl contains the most refined examples of Andalusian poetry, almost exclusively love poetry and muwashsahat. Mostly known for his love poetry in muwashshah form, Ibn Sahl two young male lover addressees, Mûsâ ibn ʿAbd al-Ṣamad and Muḥammad, are thought by some to represent the two religions that played important roles in his life, his original Judaism and the Islam to which he converted. Others hold that the youths were historical individuals. The Moroccan author Mohammed al-Ifrani (1670–1747) wrote a biography of Ibn Sahl. <poem style=""margin-left:2em""> O"
"order variously to protect their land rights (Yasin's father), the honor of his betrothed (Yasin), and their crops from being expropriated by the Pasha's goons (the entire village). The central love story involves young ""fellah"" Yasin and his cousin Bahiyah, whose marriage plans are frustrated year after year. Yasin is finally shot and killed, and Bahiyah awaits the return of his spirit in the form of a dove or butterfly, accordingly to the folk tradition. His best-known poem 'Kuss Ummiyyat', written after the 1967 Arab-Israeli war, veered between expletives and lyricism in a savage attack on the corruption of society"
"world, the Al-Aqsa Mosque in Jerusalem. At the mosque, Muhammad led other prophets in prayer. He then ascended to the heavens in the ""Mi‘raj"". The remembrance of this journey is one of the most significant events in the Islamic calendar. The events of Isra and Mi'raj are referred to briefly in the Qur'an. For greater detail, they have been discussed in Hadith literature, reported sayings of the prophet which supplement the Qur'an. Of the ""hadith"", two of the best known are by Anas ibn Malik, who would have been a young boy at the time of Muhammad's journey of Mi'raj."
"Khosrow and Shirin Khosrow and Shirin () is the title of a famous Persian tragic romance by the poet Nizami Ganjavi (1141–1209), who also wrote Layla and Majnun. It tells a highly elaborated fictional version of the story of the love of the Sasanian king Khosrow II for the Armenian princess Shirin, who becomes queen of Persia. The essential narrative is a love story of Persian origin which was already well-known from the great epico-historical poem the Shahnameh and other Persian writers and popular tales, and other works have the same title. Variants of the story were also told under"
"legend. The poet Qays fell in love with his cousin Layla, but Layla had to marry another man: Qays went insane and retired to the desert, where he composed poems dedicated to the beloved Layla. The couple united only after death. Nizami slightly modified the plot: Qays goes crazy with love, and that's why Layla's parents reject him. Layla, being forced to marry, dies cause of love for Qays, being buried in a wedding dress. Upon learning of Laylas death, Majnun comes to her grave and dies there. The first translation of the work was a shortened poem in English."
"Qisas Al-Anbiya The Qiṣaṣ al-'Anbiyā' () or Stories of the Prophets is any of various collections of stories adapted from the Quran and other Islamic literature, closely related to exegesis of the Qur'an. One of the best-known is a work composed by the Persian author Abū Ishāq Ibrāhīm bin Mansūr bin Khalaf of Neyshābūr (A city located in Khorasan, Northeast Iran) the 12th century (AH 5th century); another was composed by Muhammad al-Kisai in the 8th century (AH 2th century); others include the ""Ara'is al-Majalis"" by al-Tha'alabi (d. 1035, AH 427) and the ""Qisas al-Anbiya"" by Ibn Kathir (d. 1372,"
"the story include: Mahmud Gami (Kashmiri). It is a standard tale used in Punjabi Qisse. There exists as well a long poem on the subject, titled as Yusuf and Zalikha, which used to be attributed to Ferdowsi, the great Persian poet of the tenth and eleventh century, however, the scholars have rejected this book based on its low quality and the time line of Ferdowsi's life. As in many other Muslim countries, the narrative of the epic love of Yousuf and Zulaikha was covered in classic literary works of East Bengal (modern day Bangladesh): in the 14th century A.D. (during"
"and poetic entertainment. A man with the ""laqab"" al-Dalal (""the coquettish"") is mentioned as one of Tuways’ pupils. He is portrayed as a witty but sometimes crude man who ""loved women"" but did not have sex with them. Unlike Tuways, some tales involving al-Dalal do suggest that he was attracted to men. While sporadic persecution of ""mukhannathun"" dates back to the time of Muhammad, their large-scale governmental persecution began in the Umayyad caliphate. This may have been prompted by ""a perceived connection between cross-dressing and a lack of proper religious commitment"", according to the scholar Everett K. Rowson. Some sources"
"to the role of God in his life, the story of Yusuf and Zulaikha (Potiphar's wife of the Old Testament) became a popular subject in Persian literature, where it became considerably elaborated over the centuries. More recently, and relying on the Quran and Muslim, Christian and Jewish scholarly sources, Yusuf's story has been depicted in a 45-part TV series (originally in Persian but also dubbed in multiple other languages). The story of Joseph in the Qurʾān, a continuous narrative, is considered one of the most beautifully written suras. There are fewer than one hundred verses but they encompass many years"
"El Qutlugh Khatun El Qutlugh Khatun was the daughter of Abaqa Khan (or Abagha Ilkhan (r. 1265–82)), the second Mongol ruler of the Ilkhanate. Her story, included in Khalīl ibn Aybeg al-Ṣafadī's (around 1297-1363) bibliographic dictionary, sheds light on changing gender norms during the wide-spread conversion in the Ilkhanate to Islam. Her story also depicts the status of women during the period. It is unclear how many women went on the Hajj during the pre-modern era. According to al-Ṣafadī', however, El Qutlugh was one of the women who did make the journey. Her travels were done on horseback (not in"
"while Alexander worshiped many. Other candidates have been suggested: Dhul-Qarnayn Dhul-Qarnayn, ( """", ), ""he of the two horns"" (or “he of the two ages”), appears in Surah 18 verses 83-101 of the Quran as a figure empowered by Allah to erect a wall between mankind and Gog and Magog, the representation of chaos. The end of the world would be signaled by the release of Gog and Magog from behind the wall, and their destruction by God in a single night would usher in the Day of Resurrection (""Yawm al-Qiyāmah)"". The story entered the Quran through the Alexander Romance,"
"secretly converted to Christianity, and the ""amir"" of Malatya, Amr ibn Abdallah (or Ubaydallah), who distrusts the Kilab even though he owes his life to Delhemma. At the same time, Delhemma's husband, al-Harith, has gone over to the Byzantines with a band of Arabs and converted to Christianity. In turn, the Muslims find allies among the Byzantines, such as the crypto-Muslim Maris, the Byzantine emperor's chamberlain, or the lord of a border fortress, Yanis (John). The epic follows its protagonists in a series of campaigns and adventures during the reigns of Harun al-Rashid, al-Amin, al-Ma'mun and al-Mu'tasim. To the end,"
"during the decline of Arabic in the 17th and 18th centuries. A famous example of romantic Arabic poetry is ""Layla and Majnun"", dating back to the Umayyad era in the 7th century. It is a tragic story of undying love. ""Layla and Majnun"" is considered part of the platonic Love (Arabic: حب عذري) genre, so-called because the couple never marry or consummate their relationship, that is prominent in Arabic literature, though the literary motif is found throughout the world. Other famous Virgin Love stories include ""Qays and Lubna"", ""Kuthair and Azza"", ""Marwa and al-Majnun al-Faransi"" and ""Antara and Abla"". The"
"Ibn ʿAbd Rabbih's ""al-ʿIqd al-Farīd"" (d. 940 CE). The best known fiction from the Islamic world is ""The Book of One Thousand and One Nights"" (""Arabian Nights""), a compilation of many earlier folk tales set in a frame story of being told serially by the Persian Queen Scheherazade. The compilation took form in the 10th century and reached its final form by the 14th century; the number and type of tales have varied from one manuscript to another. All Arabian fantasy tales were often called ""Arabian Nights"" when translated into English, regardless of whether they appeared in any version of"
"would, eventually, become the most famous in the west is the ""Rubaiyat of Omar Khayyam"". The Rubáiyát is a collection of poems by the Persian mathematician and astronomer Omar Khayyám (1048–1122). ""Rubaiyat"" means ""quatrains"": verses of four lines. ""Amir Arsalan"" was also a popular mythical Persian story, which has influenced some modern works of fantasy fiction, such as ""The Heroic Legend of Arslan"". Examples of early Persian proto-science fiction include Al-Farabi's ""Opinions of the residents of a splendid city"" about a utopian society, Al-Qazwini's futuristic tale of ""Awaj bin Anfaq"" about a man who travelled to Earth from a distant"
"and a circle, emblems, no doubt, of the sun and moon gods. The reverse shows the usual fire-altar, with guards, or attendants, watching it. The king's head appears in the flame upon the altar. ""The Seven Beauties"" () also known as ""Bahramnameh"" (, ""The Book of Bahram"") is a famous romantic epic written in 1197 by the Persian poet Nizami Ganjavi. A pre-Islamic story of Persian origin, it was dedicated to the ruler of Maragha, 'Ala' Al-Din korp Arslan. It is a romanticized biography of Bahram, who is born to Yazdegerd I after twenty years of childlessness and supplication to"
"""The Book of One Thousand and One Nights"", and a number of tales are known in Europe as ""Arabian Nights"" despite existing in no Arabic manuscript. This compilation has been influential in the West since it was translated in the 18th century, first by Antoine Galland. Many imitations were written, especially in France. Ferdowsi's ""Shahnameh"", the national epic of Iran, is a mythical and heroic retelling of Persian history. ""Amir Arsalan"" was also a popular mythical Persian story, which has influenced some modern works of fantasy fiction, such as ""The Heroic Legend of Arslan"". Ibn Tufail (Abubacer) and Ibn al-Nafis"
"monsters, and encountering supernatural phenomena. As a separate example of this influence on Arabic literature, the legend of Alexander's search for the Water of Life is found in ""One Thousand and One Nights"", a collection of Middle Eastern and South Asian stories and folktales compiled in Arabic during the Islamic Golden Age. After the Umayyad Muslim conquest of Al-Andalus (Spain) in 711 AD, Muslim literature flourished under the Caliphate of Córdoba (929 to 1031 AD). An Arabic derivative of the ""Alexander romance"" was produced, called ""Qisas Dhul-Qarnayn"" (""Tales of Dhul-Qarnayn""). The material was later incorporated into ""Qisas Al-Anbiya"" (""Tales of"
"to Farhad and gives him a false news of Shirin's death. Farhad believes this false news and dies of Shirin's love. Farhad (Persian literature) Farhād (, ) is a famous character in Persian literature and Persian mythology. The story of his love with Shirin is one of the most famous love stories in Persian culture. The most important work about him is Khosrow and Shirin by Persian poet Nezami Ganjavi, but the story was well known in Persian literature long before Nezami. Ferdowsi also narrate the story of Khosrow and Shirin, but in his version, Farhād only plays a minor"