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By Dalya Cohen-Mor

Dalya Cohen-Mor examines the evolution of the idea that of destiny within the Arab international via readings of non secular texts, poetry, fiction, and folklore. She contends that trust in destiny has retained its energy and maintains to play a pivotal position within the Arabs' outlook on lifestyles and their social psychology. Interwoven with the chapters are sixteen smooth brief tales that additional light up this interesting subject.

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1912). His analysis yields mixed results. In some cases, there is a clear rejection of the notion of fate, as, for example, in the poem “The People of My Country” (“Al-Na¯s fı¯ bila¯dı¯”) by Sfi ala¯hfi Abd al-Sfi abu¯r. ”83 Despite the plausibility of his conclusion, Badawi’s discussion does not consider the fact that literary works can also God’s Will 21 serve as a vehicle for the writer’s didactic intentions and wishful thoughts. Such works reflect not the way things are but the way things ought to be.

The present government has even stopped giving child benefit altogether. But today you should have been pregnant. What can we do? ”105 When al-Dabı¯sh attempts to defy his fate and sends his wife, feigning pregnancy, to obtain her share of basic foodstuffs, he is caught and punished. The incident, which takes place on the eve of President Nixon’s visit to the area in 1974, causes great embarrassment to the local authorities—the district police officer, the doctor, and the head of the village council—and they conspire to cover it up.

The pious God’s Will 9 could not rebel against God’s will. Not surprisingly, at the caliphal court there were poets, such as al-Farazdaq (d. 728) and Jarı¯r (d. 27 The religious leadership, who sought to secure their privileged position, also endorsed the dogma of predestination. The dominance of this school of thought was further facilitated by pre-Islamic Arabic poetry, which abounds in references to human impotence in the face of time–fate (dahr). The Notion of the Muhfi arrik Besides the ninety-nine most beautiful names of God derived from the Qur a¯n (al-asma¯ al-hfi usna¯), an additional attribute was ascribed to Allah during the flowering of Islamic theology and philosophy.

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