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Relevant bibliographies by topics / Majnûn Laylâ

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Journal articles

Academic literature on the topic 'Majnûn Laylâ'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Majnûn Laylâ"

1

Hatem, Jad. "Amour pur et union en dépit de l’absence dans Laylî u Majnûn de Nizâmî." Thème 16, no. 2 (2009): 67–85. http://dx.doi.org/10.7202/001715ar.

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Résumé Après avoir acquis son titre de référence des amants, la figure de Majnûn Laylâ a été mobilisée par la mystique pour exprimer l’amour pur, à savoir l’union à Dieu en dépit de l’absence. À l’instar du Majnûn de la légende arabe, qui s’est enfoncé sans recours et jusqu’à la folie dans l’amour désespéré, celui de la mystique voue à Dieu une dilection sans bénéfice. Dans le roman que Nizâmî lui consacre, deux rêves, l’un du personnage principal, l’autre d’un compagnon, viennent rétablir l’équilibre. Dans le premier, de teneur subjective, l’amant est consacré roi, ce qui est de nature à conc

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2

Kahhorova, Shahnoza Abdimuminovna. "POETIC INTERPRETATION OF NONEXIST TION OF NONEXISTANCE (F ANCE (FANA) IN THE A) IN THE EPIC “LAILI AND MAJNUN” OF FUZULI." Scientific Reports of Bukhara State University 3, no. 3 (2019): 176–79. http://dx.doi.org/10.52297/2181-1466/2019/3/3/11.

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In the article It is conceived about the views of the author according to Sufism, particularly, about the artistic interpretation of the status of FanoendBaka in the epic poem of "Layli end Majnun". Fuzuli's epic "Layla and Majnun" was a mystical epic along with secularism, in which the poet skillfully created a tax in the person of Majnun, Ruhi Mutlaq in the person of Layla.

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3

López-Baralt, Luce. "St. John's Nocturnal Beloved Could Have Been Named “Layla”." Medieval Encounters 12, no. 3 (2006): 436–61. http://dx.doi.org/10.1163/157006706779166093.

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AbstractSt. John of the Cross silences the names of his feminine poetic alter egos. In this essay, I propose a symbolic name for the nocturnal lover of Noche oscura del alma: Layla. In Arabic layl means “night,” and this is the name of the woman Qays loved to the point of madness, according to the famous pre-Islamic legend. Forced to part from his beloved, Qays goes to the desert and writes desperate love verses to her until he feels so spiritually transformed in Layla that he is Layla herself. As “Majnūn Layla,” or “Layla's fool,” the Lover no longer needs the Beloved's physical presence. Suf

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4

Rofikoh, Siti. "Perilaku Tokoh Utama Dalam Novel Layla Majnun Karya Nizami Ganjavi." ATAVISME 18, no. 1 (2015): 107–17. http://dx.doi.org/10.24257/atavisme.v18i1.37.107-117.

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Penelitian ini bertujuan untuk mendeskripsikan perilaku taksadar dan sadar tokoh utama dalam novel Layla Majnun dengan pendekatan fenomenologi Hugenholtz. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Berdasarkan hasil analisis dan pembahasan diperoleh simpulan sebagai berikut: (1) bentuk perilaku tidak sadar tokoh utama dalam novel Layla Majnun meliputi perasaan kesendirian, ketiadaan minat dan perasaan bersalah; (2) bentuk perilaku sadar tokoh utama dalam novel Layla Majnun dilakukan dengan melibatkan indera, yakni melihat, mendengar, dan beradaptasi. 

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5

Humaira, Megan Asri. "LAYLA MAJNUN: LITERATURE PSYCHOLOGICAL STUDY." Indonesian Journal of Social Research (IJSR) 1, no. 1 (2019): 30–36. http://dx.doi.org/10.30997/ijsr.v1i1.8.

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Novel works usually raise various phenomena that occur in the community. These interesting works can influence the soul of the reader so that they can dive in and appear to be present in the story. In literary psychology,novel is Laila Majnun's very appropriate to study because it can see the psychological phenomenon experienced by the main character of the story, Layla and Majnun. The method used in this research is descriptive qualitative method. Representation of human behavior seen through the figures Majnun, Layla, and Syed Omri who experienced chronic frustration, so that ended in death.

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6

Feizabadi, Azin. "Chronicles from Majnun until Layla." ARTMargins 3, no. 1 (2014): 81–86. http://dx.doi.org/10.1162/artm_a_00072.

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Chronicles from Majnun until Layla is a film project structured in three stages: 1.) The Museum of Modern Iranian History (2011–2013), 2.) Layla and Majnun (in preparation), and 3.) The Film (in preparation). Each stage bears its own approach, format, and mode of presentation. The first two stages are conceived as preparation for the third and final stage: the merging moment, which will be in the form of a feature-length, hybrid fiction/documentary film. The film depicts a couple, lovers, visiting a virtual museum of modern Iranian history. The lovers appear both as themselves and as “Layla an

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7

Suharsono, Suharsono. "PENGGUNAAN METAFORA DALAM LAYLA MAJNUN." Adabiyyāt: Jurnal Bahasa dan Sastra 13, no. 2 (2014): 176. http://dx.doi.org/10.14421/ajbs.2014.13202.

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The study of the metaphor in a literary work can be used to find out the author’s creativity in utilizing words to concretize an abstraction through the use of metaphor. Because every human being is essentially unique, each author is assumed to have his/her own style in creating metaphors. The two questions in this article are: 1) how is the typical form of metaphor in Layla Majnun as the embodiment of creativity? ; 2) what is the function of the use of metaphor in Layla Majnun? Based on the analysis of data, a metaphor can be classified into a phrase, clause, and sentence. At the phrasal leve

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8

Tavares, Elizabeth E. "Romeo & Juliet / Layla & Majnun." Shakespeare Bulletin 36, no. 2 (2018): 340–45. http://dx.doi.org/10.1353/shb.2018.0030.

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9

Jafari, Sajad, Julien C. Sprott, and S. Mohammad Reza Hashemi Golpayegani. "Layla and Majnun: a complex love story." Nonlinear Dynamics 83, no. 1-2 (2015): 615–22. http://dx.doi.org/10.1007/s11071-015-2351-3.

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10

AYYILDIZ, Mustafa. "Modern Narration Elements In Masnawi ‘Layla Wu Majnun." Journal of Turkish Studies Volume 4 Issue 7, no. 4 (2009): 187–93. http://dx.doi.org/10.7827/turkishstudies.904.

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