Thematische Bibliographien / Naẓar

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Auswahl der wissenschaftlichen Literatur zum Thema „Naẓar“

Autor: Grafiati

Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Naẓar"

Bamualim, Mubarak. „Ahammiyah Tarbiyyah al-Aṭfāl fī Naẓar al-Islām“. Jurnal Al-Fawa'id : Jurnal Agama dan Bahasa 8, Nr. 2 (30.09.2018): 4–25. http://dx.doi.org/10.54214/alfawaid.vol8.iss2.47.

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Pendidikan anak bukan hanya kewajiban orang tua, namun pendidikan anak memiliki makna yang lebih dari itu, pendidikan adalah investasi jangka panjang orang tua, kemerosotan akhlak pada saat ini disebabkan pola pendidikan yang salah, tidak kontinyu dan terlambat. Islam men gajarkan bahwa pendidikan anak dimulai saat sebelum pernikahan dan setelah pernikahan, pendidikan anak yang dilakukan sebelum pernika han berupa pemilihan pasangan yang baik berdasarkan kriteria yang di perintahkan Nabi. Adapun pendidikan anak yang dilakukan setelah anak itu lahir berupa memberikan tas}fiyyah (pembersihan) dari hal-hal yang buruk, baik dari sisi aqidah seperti syirik, maupun dari sisi akh lak buruk seperti sombong dan lain sebagainya. Disamping mensucikan jiwa anak islam juga memerintahkan untuk mentarbiyah anak seperti, mengajari sholat, takut atau murroqobatullah, kesemua bentuk pendi dikan ini telah dijelaskan Nabi dalam banyak hadis beliau, begitu juga Allah telah menerangkannya di dalam al Qur’an termasuk di dalam surat Lukman.

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Kaltsum, Lilik Ummi. „Alquran dan Epistemologi Pengetahuan: Makna Semanntik Kata Ra’a, Naẓar dan Baṣar dalam Alquran“. Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, Nr. 1 (30.06.2018): 33–47. http://dx.doi.org/10.15575/jw.v3i1.815.

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Epistemology is a philosophical study of the origin, structure, method of validity and the objective of knowledge. It explains the processes and procedures for obtaining knowledge. This study focuses on the sign of Qur'anic language on the process of obtaining knowledge, using semantic analysis. The object of the study is the three-word meaning system in the process of obtaining knowledge in the Qur'an, i.e., ra’a, naẓar and baṣar which translated to 'see something'. This study shows that there are consistences of differences between the three words. Almost all the terms ra’a have the meaning of 'see something with sensory perception.' This meaning is different from the term naẓar that has the meaning of 'see something through the senses and reinforced by reason with any reflections and connections with other objects.' Meanwhile, baṣar has the meaning of 'see something with the heart'. Therefore, based on the study of the three words, the Qur’anic epistemology indicates the importance of senses, reason, and heart in the process of obtaining knowledge.

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Faisal, Ahmad. „KONTRIBUSI MAḤFŪẒ AL-TARMASĪ DALAM PENGKAJIAN HADIS DI INDONESIA“. Al-Bukhari : Jurnal Ilmu Hadis 1, Nr. 2 (01.07.2019): 239–54. http://dx.doi.org/10.32505/al-bukhari.v1i2.964.

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Modern Hadīṡ experts are still very minimal, even there are still many muḥaddiṡ figures who are not yet known by the public. One of them was Shaykh Muḥammad Maḥfūẓ ibn Abdullāh ibn Abd alMannān al-Tarmasī al-Jāwī al-Makkī al-Syāfiʻī. Shaykh Muḥammad Maḥfuẓ compiled the book of Jurisprudence and Proposals, Hadīṡ and also al-Qirā’at. The contribution of Maḥfūẓ al-Tarmasī's thoughts in the study of Hadīṡ in Indonesia can be seen in the book, first; Al-Minḥah al-Khairiyyah. Second, Manhaj Żawī al-Naẓar fī Syarḥ Manẓūmati ʻIlm al-ʻAṡar. Third, Transmission of Sanad in the book entitled Kifāyatu al-Mustafīd fīmā ʻalā min al-Asānīd by the work of Muhammad Yāsin alFānānī. Maḥfuẓ al-Tarmasī's work entitled Manhaj Żawī al-Naẓar fī Syarḥ Manẓumati ʻIlm al-ʻAṡar is a book that is used as a reference in many universities such as Egypt, Morocco, Mecca and Indonesia. This one work is the explaination book from the great work of the world Hadīṡ scholars, namely Alfiyyah al-Suyūṭī who discusses the science of Hadīṡ. The difficulty in understanding the naẓm-naẓm contained in the work of al-Suyūṭī, makes Maḥfuẓ al-Tarmasī challenged and then agrees with it with the intention to be more easily understood and understood by students and lovers of Hadīṡ knowledge in general.

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Mazuz, Haggai. „Sa‘īd b. Ḥasan, biographical notes through the prism ofMasālik al-Naẓar“. Acta Orientalia Academiae Scientiarum Hungaricae 68, Nr. 1 (März 2015): 49–57. http://dx.doi.org/10.1556/aorient.68.2015.1.3.

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Oliana, Novella. „Il Linguaggio Dell'"Altro": La Rivista Egiziana Wiğhāt Naẓar e L'l 1 Settembre“. Oriente Moderno 84, Nr. 3 (12.08.2004): 593–621. http://dx.doi.org/10.1163/22138617-08403005.

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AKMAN, Ahmet. „A Study on Saling by Condition of Approval in Islamic Law, Majalla and Turkish Law“. Ankara Üniversitesi İlahiyat Fakültesi Dergisi 63, Nr. 1 (31.05.2022): 211–46. http://dx.doi.org/10.33227/auifd.1002080.

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Türk Borçlar Kanununda beğenme koşulu ile satış, alıcının satılanı deneyerek veya gözden geçirerek beğenmesi koşuluyla yapılan satış olarak tanımlanır. Satış sözleşmesinin bu türünde alıcı satılanı kabul edip etmemekte tamamen serbest hareket eder. İradesi beğenme yönünde olursa geçerli bir satış sözleşmesi olarak hüküm ve sonuçlar doğurur. Alıcı beğenme şartına bağlı olarak geciktirici iradi bir hakka sahip olmuş olur. Bekleme döneminde tarafların hak ve borçları söz konusudur. Bu dönemde alıcı maldan bazı yararlar elde etmiş olabilir. İradesi olumlu olduğunda bunlara sahip olmaya devam eder, aksi halde iade etmesi gerekecektir. Beğenme şartıyla satış sözleşmesi Türk Borçlar Kanununda 249-252 maddeleri arasında düzenlenmiştir. Bu satış türünün tanımı ise md. 249’da verilmiştir. Bu maddeye göre, “Beğenme koşuluyla satış, alıcının satılanı deneyerek veya gözden geçirerek beğenmesi koşuluyla yapılan satıştır.” Yine kanun tarafların hak ve borçlarını 250. maddede tespit etmiştir. Buna göre, “Beğenme koşuluyla satışta alıcı, satılanı kabul etmekte veya hiçbir sebep göstermeksizin geri vermekte serbesttir. Satılan, alıcının zilyetliğine geçmiş olsa bile, satılanın mülkiyeti, beğenme koşulunun gerçekleştiği ana kadar satıcıda kalır.” İslam hukukunda ve Mecelle’de bu müessesenin bir benzerini görmek mümkündür. Mecelle bu türden bir sözleşme için iki kavram kullanır: Sevm-i şirāʾ ve sevm-i naẓar. Bunlardan özellikle ilki beğenme koşulu ile satışla birçok bakımdan benzerlik gösterir. Bu sözleşme türünde malın beğenme şartına bağlı olarak teslimi söz konusudur. Ayrıca bedel taraflar arasında belirlenmiş ve üzerinde mutabık kalınmıştır. Bedel konusundaki bu hususiyet satılanın hasarı konusunda belirleyici olmaktadır. Sevm-i şirāʾ yolu ile satış sözleşmesinde bedelin konuşulmuş ve üzerinde anlaşılmış olması önemlidir. Ayrıca alıcının malı teslim alması gerektiği de Mecelle md. 298’de ifade edilmiştir. Mecelle md. 299’da düzenlenmiş sevm-i naẓarda ise malı görmek ve başkasına göstermek üzerinde durulmuştur. Bu ikincideki sorumluluk ilkinden farklı olarak emanet kapsamında değerlendirilmiştir. Sevm-i şirāʾ ve naẓar arasında belirtilen farklar dikkate alındığında, sevm-i şirāʾnın Türk hukukunda yer alan beğenme koşuluyla satış hükümleri ile önemli ölçüde benzerlik arz ettiği göze çarpar. Bu benzerliklerden en önemlisi genel görüşe göre beğenme şartıyla satış sözleşmesinin geciktirici şarta rağmen kurulmuş olması itibariyle sevm-i şirāʾda olduğu gibi teslime bağlı olarak hasarın alıcıya geçmesidir. Çalışma konuyu ağırlıklı olarak Mecelle özelinde ve İslam hukuku bakımından ele almakta, Türk Hukuku ile önemli ayrım ve benzeşim noktalarında konunun özü itibariyle karşılaştırmalar yapmaktadır.

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Fetvaci, Emi̇ne. „The Gaze in the Album of Ahmed I“. Muqarnas Online 32, Nr. 1 (27.08.2015): 135–54. http://dx.doi.org/10.1163/22118993-00321p08.

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This essay explores the visual rhythms of an album prepared for the Ottoman sultan Ahmed I (r. 1603–1617), examines how they direct the gaze, and investigates the tools used to guide the viewer’s experience of the object. The album works as an aid to the “scrutinizing gaze” (imʿān-i naẓar), and the album maker’s interventions were intended to guide viewers to a higher level of understanding by encouraging them to gaze with contemplation. Some of the tactics employed include the inclusion of a vast variety of material with unusual subject matter; the establishment of word-image relationships among the elements on a single page or on an opening of two pages; the loose organization of visual materials to suggest narratives; and the construction of relationships across frames that are at times purely predicated on the visual. Most important, the album pages invite the eye to go back and forth, and to use the comparative gaze.

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Azis, Abdul. „Falsafah Nubuwwah al-Farabi“. Analisis: Jurnal Studi Keislaman 18, Nr. 1 (30.06.2018): 21–38. http://dx.doi.org/10.24042/ajsk.v18i1.3301.

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Konsep Nubuwwah di kalangan filosof muslim masih menjadi perdebatan. yakni terbelah menjadi dua pemikiran. Di antara filosof yang menerima konsep kenabian adalah Ibnu Miskawaih, al-Farabi, al-Ghazali, dan Ibn Sina. Sementara filosof yang menolak konsep Nubuwah antara lain Aḥmad ibn Iṣḥāq al-Ruwāndī dan Abū Bakr Muḥammad ibn Zakariya al-Rāzī. Artikel ini bertujuan mengkaji tentang konsep Nubuwwah Al-Farabi sebagaimana dijelaskan dalam bukunya Ārā Ahl al-Madīnah al-Fāḍilah. Hasil kajian menunjukkan bahwa pandangan al-Farabi tentang kenabian dijelaskannya dengan teori kenabian (al-Naẓariiat al-Nubuwwah). Teori ini menyatakan bahwa kenabian berhubungan dengan “Aql Fa’āl meskipun jarang terjadi, khususnya orang-orang besar. Akan tetapi hal itu dapat tercapai melalui dua jalan: (1) melalui jalur akal maupun imajinasi, atau (2) melalui jalan kontemplasi (al-Ta’ammul) dan ilmah (inspirasi). Dengan cara pandang yang kritis (al-naẓar) dan kontemplasi, seorang manusia dapat sampai pada derajat “Akal Sepuluh”. Sementara melalui studi dan penelitian jiwanya mampu sampai kepada “’Aql Mustafād” yang dapat menerima cahaya Ilahi (taqbal al-anwār al-Ilāhiyyah). Ketika dapat menerima cahaya Ilahi inilah jiwa telah sampai kepada derajat kenabian, yaitu derajat paling sempurna yang dicapai oleh kekuatan imajinasi. Dan kesempurnaan derajat ini dapat ditempuh oleh manusia melalui kekuatan imajinasi ini (al-quwwah al-mutakhayyilah).

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Gonzalo Carbó, Antoni. „The Black Mirror of the Pupil of the Eye: Around the Eye that Sees and Is Seen: Ibn al-ʿArabī, Bill Viola“. Religions 14, Nr. 8 (02.08.2023): 994. http://dx.doi.org/10.3390/rel14080994.

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The present article traces the symbols of the eye (Greek: κόρη [maiden, concubine, pupil of the eye]; Latin: pūpilla; Hebrew: īshōn bath ʿāyin (‘apple of the eye’ or the ‘pupil of the eye’ [lit. ‘daughter of an eye’], i.e., the feminine divine Presence [Shĕkhīnāh]); Arabic: ʿayn; Persian: chashm) and the black pupil of the eye (Arabic: insān al-ʿayn; Persian: mardum-i chashm) in Sufism, both—in the context of Andalusian Sufism, specifically in Ibn al-ʿArabī’s poem entitled ‘I saw a Girl…’, in whose dark pupil or abyssal blackness (Arabic: ḥawar; Hebrew: īshōn), pleasure of the gaze (naẓar) and repository of the secret (sirr), resides the Beloved—as in the medieval Persian gnosis of the followers of al-Sahykh al-Akbar—Fakhr al-Dīn ʿIrāqī and Maḥmūd Shabistarī—, and the mystical poet Ḥāfiẓ Shīrāzī. Ibn al-ʿArabī and Shabistarī have had an explicit influence on the work of the reputed American video artist Bill Viola (Queens, New York, 1951), specifically in his two video/sound installations—He Weeps for You (1976) and I Do Not Know What It Is I Am Like (1986), in which the common image of the mirror pupil of the eye summarizes the entire ancient Neoplatonic conception of the θεωρία (contemplatio, speculatio).

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Kaltsum, Lilik Ummi, Mundzier Suparta, Fuad Thohari und Khaeron Sirin. „Model Pembelajaran Tahfidz Al-Qur’an di Indonesia, Iran, Turki, dan Arab Saudi“. An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial 8, Nr. 2 (18.12.2021): 347–73. http://dx.doi.org/10.36835/annuha.v8i2.458.

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This article is the result of a study that discusses the tahfidz al-Qur’an learning model that is applied in Indonesia, Iran, Turkey, and Saudi Arabia. In addition, this research also wants to formulate the characteristics of each tahfidz institution by exploring the similarities and differences of each of the tahfidz institutions in the four countries in applying the tahfidz learning model, including its strategies and methods. The results of the study concluded that methodologically, learning tahfidz Qur’an in Indonesia, Iran, Turkey, and Saudi Arabia has similarities in terms of the continuity of the scientific pathways of the al-Qur’an teachers or al-Qur’an guides to the Prophet. In addition, the learning method applied also has similarities between one institution or pesantren and institutions in these countries, where the method is applied in a strict and structured manner, namely the bi al-naẓar method or the qirā’ah method, the kitābah method, and the method. simā'i The four countries also apply the same model in learning, namely talaqqī-mushāfahah, where students must deposit their memorization to the teacher face to face and the teacher must pay attention to the students reading. A significant difference between the countries with regard to specific materials or inserts is the level of understanding of the memorized verses. This research was conducted directly in four countries, namely Indonesia, Iran, Turkey, and Saudi Arabia with a qualitative approach and analyzed descriptively-comparatively.

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Dissertationen zum Thema "Naẓar"

Long, Christina Ay-Chen. „Selected Structural Elements and Aspects of Performance in Bagatelles (1971) and Konstellationen (1972) by Krystyna Moszumanska-Nazar, with Three Recitals of Works by Beethoven, Brahms, Chopin, Liszt, Messiaen, Prokofieff, and Schumann“. Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc277731/.

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This dissertation primarily concerns selected structural elements in Bagatelles and Konstellationen. These are pitch/interval, rhythm/meter in Bagatelles, the formal design and its relations with dynamics and texture in Konstellationen, as well as the usage of indeterminacy. There are also selected aspects of performance in regard to extended technique, pedaling, and certain dynamic control problems related to two works in question. Chapter one introduces the historical background of Polish music and the emergence of Poland as one of the leading forces in contemporary music. It also provides the musical background of Moszumanska-Nazar, as well as the stylistic features and representative works in her three compositional periods. Personal interviews and correspondence with the composer provide additional biographical and stylistic insight for this chapter. Chapter two focuses on the aspects of structural procedure. In Bagatelles, the structural elements are: organized pitch sets, the dominance of linear interval, scale pattern, dissonant intervals, as well as the rhythmic pattern and the various metric designs. Konstellationen present most interesting and unusual formal design in that the elements that delineate the form are dynamics, texture and certain pianistic devices, such as the ostinato, trills, abrupt high notes, irregular fast notes, and clusters. Chapter three addresses particularly the aleatoric elements. The study covers areas of pitch, rhythm, and form with a brief introduction of music in indeterminacy. Chapter four turns to several issues pertaining to the performance aspects. These include pedaling, extended techniques, and dynamic control. The last part of this chapter draws conclusions from the observation and analysis of the two works in question.

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Brown, F. Eugene. „The role and status of the n̲a̲ʻa̲r̲ in the Old Testament“. Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Thouani, Thouani Christian Bonaventure. „La question de la vision de Dieu dans le Kašf d'Averroès“. Electronic Thesis or Diss., Paris 1, 2022. http://www.theses.fr/2022PA01H231.

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Le Coran affirme et nie à la fois la vision oculaire de Dieu. Différentes écoles théologiques se sont essayées à résoudre ce dilemme. Aucune n’est cependant parvenue à concilier ces deux positions. À son tour, Averroès se réapproprie le problème dans le Kašf. Il s’aide, pour le résoudre, des lumières de la philosophie qui rend intelligible toute chose, du fait qu’elle est la science des causes ; ce en quoi consiste la véritable la sagesse. Elle considère en outre dans leur existence réelle les êtres séparés dont Le Coran parle en usant des images. Aux yeux d’Averroès, Aristote est le plus parfait des philosophes. Aussi, résoudre la question de la vision de Dieu revient-il à se demander avec lui ce qu’il faudrait en comprendre ? L’opinion d’Averroès fondée sur les conclusions démonstratives d’Aristote est que la vision de Dieu, qui est incorporel, est du genre des formes séparées. Elle est intellection. Celle-ci convient, en raison du mode d’être de Dieu, à ceux parmi les hommes qui sont capables, par la spéculation rationnelle sur les étants, de s’élever jusqu’à la parfaite connaissance du Premier agent, qui est leur principe selon la forme et la fin. Le vulgaire en est exclu, du fait qu’il est incapable de spéculation. Le théologien également, parce que sa connaissance spéculative des choses est incertaine, du fait de son raisonnement non démonstratif. Cette vision de Dieu, qui occupe le sommet de la pyramide des êtres,est accroissement de savoir, parce que, dans l’ordre intelligible, l’Être Premier est connu le dernier, après tous les autres existants qui lui sont inférieurs par le rang et la nature. Ainsi, la vision de Dieu, c’est la pleine actualisation de l’intellect parvenu à ce qui est à son égard au plus haut point objet de science
The Quran both affirms and denies the eye sight of God. Different theological schools have tried to solve this dilemma. None, however, managed to reconcile these two positions. In turn, Averroes reappropriates the problem in the Kašf. To solve it, he helps himself with the lights of philosophy, which makes everything intelligible, because it is the science of causes; what true wisdom consisted of. It also considers in their real existence the separate beings of which The Koran speaks by using images. In the eyes of Averroes, Aristotle is the most perfectof philosophers. So, does solving the question of God's vision amount to asking with him what should be understood of it ? The opinion of Averroes based on the demonstrative conclusions of Aristotle is that the vision of God, who is incorporeal, is of the kind of separate forms. She is intellect. This is appropriate, because of the12mode of being of God, among men who are capable, by rational speculation on beings, of rising perfectly to the knowledge of the First agent, who is their principle according to the form and end. The vulgar are excluded from it, because they are incapable of speculation. So does the theologian, because his speculative knowledge of things is uncertain, due to his non-demonstrative reasoning. This vision of God, who occupies the summit of the pyramid of beings, is an increase in knowledge, because, in the intelligible order, the Prime Being is known last, after all the other existents who are inferior to him in rank and nature. Thus, the vision of God is the full actualization of the intellect which has reached what is to its survivor at the highest point an object of science

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Vorst, Johannes Hendrikus Laurentius. „Zorg naar de top : complexiteitstheoretisch onderzoek naar regionale zorgnetwerken /“. Enschede : University of Twente [Host], 2008. http://doc.utwente.nl/60166.

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Leeb, Carolyn S. „Away from the Father's house : the social location of naár and naárah in Ancient Israel /“. Sheffield : Sheffield academic press, 2000. http://catalogue.bnf.fr/ark:/12148/cb37114631m.

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Choudhury, Bayezid Ismail. „The genesis of Jatio Sangsad Bhaban at Sher-e-Bangla Nagar, Dhaka“. Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/13370.

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The thesis ‘The Genesis of Jatio Sangsad Bhaban at Shere-Bangla-Nagar, Dhaka’ is an attempt to unravel the socio-political, cultural and spatial components of Jatio Sangsad Bhaban (JSB), the National Assembly Building of Bangladesh. Commissioned in 1962 by Pakistani military dictator Ayub Khan and designed by world renowned architect Louis I. Kahn. This building represents an epic saga that encompasses the rich and dramatic history of Bangladesh. Built as an element of the dictatorial apparatus by the West Pakistani government to placate the nationalist movement of East Pakistan, it symbolises the national identity of an independent nation, Bangladesh. Initiated in the early 1960s during the cold war period, the creation of the JSB is characterised by the political context of the time. With its dominating physical presence, surrounded by space in an overcrowded city, the building serves as a constant reminder of both the nationalist movement that led to the war of independence of Bangladesh and the global political order under which it was created. This thesis explores these themes to understand the JSB as a nationalist product. The two constructs of nationalism, political and cultural, are seen as the main defining features of the thesis — through these lenses the thesis explores the socio-political construction of space that revolves around the building. The theory of architectural critic Lawrence Vale, who incorporates the political and cultural context in his study of symbolic buildings, is used to inform the thesis. The thesis evolved from articles in refereed journals and conference proceedings publications. The articles aimed to shed light on the hidden and less known phenomenon of this iconic building and its place within architectural historiography. Unfolding the subjective meaning of this building, rather than simply describing its physical attributes, evokes a new understanding and knowledge that can be applied to other iconic and symbolic structures.

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Hasman, A. „Naar een zekere toekomst?“ [Maastricht : Maastricht : Rijksuniversiteit Limburg] ; University Library, Maastricht University [Host], 1986. http://arno.unimaas.nl/show.cgi?fid=12846.

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Engelshoven, J. M. A. van. „Onderweg naar meer zekerheid“. [Maastricht] : Maastricht : Rijksuniversiteit Limburg ; University Library, Maastricht University [Host], 1987. http://arno.unimaas.nl/show.cgi?fid=12853.

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Blanco, Carlos E. „Zoeken naar de realiteit“. Maastricht : Maastricht : Maastricht University ; University Library, Universiteit Maastricht [host], 2007. http://arno.unimaas.nl/show.cgi?fid=13134.

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Ask, Julia. „Decoration and Death : The Sringar of Baba Shamshan Nath“. Thesis, Stockholms universitet, Religionshistoria, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-175467.

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Bücher zum Thema "Naẓar"

Labbād, Muḥyī al-Dīn. Naẓar! al-Qāhirah: al-ʻArabī lil-Nashr wa-al-Tawzīʻ, 1987.

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Naẓar pāṇe. Shānglah, [Swat]: da mondalo darkonah, Muḥammad Aḥmad Buksīlarz, 2006.

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Wijhat naẓar. [Makkah: s.n.], 2008.

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Ramlī, Līnīn. Wijhat naẓar. [Cairo]: L. al-Ramlī, 1989.

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Lakhnavī, Naubat Rāʾe Naẓar. Anvār-i Naẓar: Kullīyāt-i Naubat Rāʾe Naẓar. Lakhnaʾū: Uttar Pradesh Urdū Akādmī, 1988.

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Ḥiṣār-i naẓar. Karācī: al-Ḥamd Pablīkeshanz, 2012.

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Labbād, Muḥyī al-Dīn. Naẓar!: Albūm jadīd. al-Qāhirah: al-ʻArabī lil-Nashr wa-al-Tawzīʻ, 1991.

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Sult̤ānpūrī, Nāẓim. Āyāt-i naẓar. Kalkattah: Sūhail Aḥmad K̲h̲ān̲, 1989.

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Saqqāl, Ilyās. Zawāyā naẓar: Riwāyah. al-Dār al-Bayḍāʼ: Afrīqiyā al-Sharq, 2002.

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Malik, Fatḥ Muḥammad. Andāz-i naẓar. Lāhaur: Sang-i Mīl Pablīkeshans, 1999.

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Mehr Quellen

Buchteile zum Thema "Naẓar"

Dwivedi, Amitabh Vikram. „Dṛṣṭi (Nazar)“. In Hinduism and Tribal Religions, 1–2. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_360-1.

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Dwivedi, Amitabh Vikram. „Dṛṣṭi (Nazar)“. In Hinduism and Tribal Religions, 1–2. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-1036-5_360-2.

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Dwivedi, Amitabh Vikram. „Dṛṣṭi (Nazar)“. In Hinduism and Tribal Religions, 461–63. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_360.

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Khalaf, Sulayman N. „Nahar al-Ibrahim“. In Social Change in Syria, 219–40. Abingdon, Oxon; New York, NY: Routledge, 2020. | Series: Routledge/St. Andrews Syrian studies: Routledge, 2020. http://dx.doi.org/10.4324/9781003050551-15.

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Singh, Gurbeer. „The Nagar Kirtan“. In The Sikh World, 103–12. London: Routledge, 2023. http://dx.doi.org/10.4324/9780429455322-11.

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Jansen, H. C. „Kijken naar participatie“. In Cliënt en Medezeggenschap in de zorg, 953–58. Houten: Bohn Stafleu van Loghum, 2004. http://dx.doi.org/10.1007/978-90-313-8646-8_161.

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Meeus, Wim. „Kijken naar ontwikkeling“. In Vallen en opstaan in de adolescentie, 13–20. Houten: Bohn Stafleu van Loghum, 2019. http://dx.doi.org/10.1007/978-90-368-2362-3_2.

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Hoogendijk, Remco. „Op naar datadonorschap“. In Đatađilemma’s in de zorg, 143–51. Houten: Bohn Stafleu van Loghum, 2020. http://dx.doi.org/10.1007/978-90-368-2428-6_15.

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Stollenga, Martinus, Gert de Haan und Joke de Goede. „Naar duurzaam herstel“. In Herstel binnen de verslavingszorg, 57–68. Houten: Bohn Stafleu van Loghum, 2014. http://dx.doi.org/10.1007/978-90-368-0794-4_7.

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Abraham, S., und D. Llewellyn-Jones. „Onderzoek naar eetstoornissen“. In Eetstoornissen, 107–19. Houten: Bohn Stafleu van Loghum, 2008. http://dx.doi.org/10.1007/978-90-313-6538-8_6.

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Konferenzberichte zum Thema "Naẓar"

„Vale Professor Chemmangot V. Nayar“. In 2021 31st Australasian Universities Power Engineering Conference (AUPEC). IEEE, 2021. http://dx.doi.org/10.1109/aupec52110.2021.9597723.

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Uktamovna, Mamadjanova Maftunahon. „EPITET TARIXI VA NAZARIYASIGA BIR NAZAR“. In TEACHING FOREIGN LANGUAGES IN THE CONTEXT OF SUSTAINABLE DEVELOPMENT: BEST PRACTICES, PROBLEMS AND OPPORTUNITIES. ISCRC, 2023. http://dx.doi.org/10.37547/geo-25.

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Annotation:

This article deals with the problem of defining epithet in linguistics. There is no common interpretation of the term epithet, moreover, scientists doubt whether it is a trope or just a stylistic device. The absence of a single interpretation of the concept does not allow to characterize the use of the epithet in speech. The aim of the work is to study the theory of the epithet, in particular, the interpretation of the concept in Uzbek, Russian and foreign linguistics.

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Ju, Yong Chul, Silvia Tozza, Michael Breuss, Andres Bruhn und Andreas Kleefeld. „Generalised Perspective Shape from Shading with Oren-Nayar Reflectance“. In British Machine Vision Conference 2013. British Machine Vision Association, 2013. http://dx.doi.org/10.5244/c.27.42.

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Ramos, R., M. C. Freitas, C. Andrade, S. Costas, C. Bristow, C. Grangeia, H. Hermozilha und M. J. Senos Matias. „Sedimentary structure of the Nazaré coastal dunes (Portugal)“. In 2010 13th International Conference on Ground Penetrating Radar (GPR 2010). IEEE, 2010. http://dx.doi.org/10.1109/icgpr.2010.5550148.

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Puspitasari, Andhika Dyah, und Else Liliani. „Feminism Analysis on Dewi Ria Utari’s “Topeng Nalar” Short Story“. In Proceedings of the International Conference on Interdisciplinary Language, Literature and Education (ICILLE 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icille-18.2019.3.

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Shamsullaqa, Shatrughn, Antima Pandey, Arif Iqbal, Akhilesh Kumar Mishra und Mohammed Aslam Husain. „Economic Feasibility Analysis of Solar PV Generation at REC Ambedkar Nagar“. In 2019 IEEE International Conference on Electrical, Computer and Communication Technologies (ICECCT). IEEE, 2019. http://dx.doi.org/10.1109/icecct.2019.8869124.

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Ju, Yong Chul, Michael Breuss, Andres Bruhn und Silvano Galliani. „Shape from Shading for Rough Surfaces: Analysis of the Oren-Nayar Model“. In British Machine Vision Conference 2012. British Machine Vision Association, 2012. http://dx.doi.org/10.5244/c.26.104.

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Gupta, Satyam. „83.92 m Wide Rail Over Bridge – Chipiyana, Gautam Buddha Nagar, UP, India“. In IABSE Congress, New Delhi 2023: Engineering for Sustainable Development. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2023. http://dx.doi.org/10.2749/newdelhi.2023.1039.

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<p>The paper deals with the planning, design & construction of the widest Rail Over Bridge (ROB) at Railway km. 1429/6-8 between Ghaziabad & Maripat Railway Station on NH-24 at km. 20+213 at Chipiyana, Gautam Buddha Nagar, Uttar Pradesh, India. This ROB is a part of package-II of India’s widest, 96 km long, access-controlled Delhi-Meerut Expressway (DME). There is an existing ROB of width 23 m & 60o skew to the main expressway alignment. To provide additional lanes of expressway, new bridges are constructed on the left and right sides of existing ROB. Existing ROB will serve as the carriageway for DME leading to sustainability by utilizing the existing resources. The ROB comprises four new carriageways with three long spans consisting of 115 m steel truss, 74,410 m (61,574o skew) & 66,375 m (58,352o skew) SCC superstructures. This ROB has achieved various milestones such as Launching of 76 m long steel girder assembly, the fabrication & launching of 115 m long steel truss and the construction of 50 m wide portal frame type substructures in an exceptionally high skew angle of around 60o.</p>

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Alhaj*, Abdullah H., und Hussam AL-mudhi. „Geotechnical investigation of Namar dam site using geophysical tools, Riyadh area, Saudi Arabia“. In International Conference on Engineering Geophysics, Al Ain, United Arab Emirates, 15-18 November 2015. Society of Exploration Geophysicists, 2015. http://dx.doi.org/10.1190/iceg2015-042.

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Nifa, Faizatul Akmar Abdul, Khai Lin Chong und Shahrina Othman. „Synergising technology and know-how for sustainable fish farming in Malim Nawar, Perak“. In 10TH INTERNATIONAL CONFERENCE ON APPLIED SCIENCE AND TECHNOLOGY. AIP Publishing, 2022. http://dx.doi.org/10.1063/5.0104293.

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Berichte der Organisationen zum Thema "Naẓar"

Smits, Marie-José, Andrew Dawson, Marijke Dijkshoorn-Dekker, Reina Ferwerda-van Zonneveld, Rolf Michels, Gerard Migchels, Nico Polman et al. Van A naar Biodiversiteit : Op weg naar een natuurinclusieve landbouw. Wageningen: Wageningen Economic Research, 2020. http://dx.doi.org/10.18174/521302.

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Boedijn, Alexander, Alexander van Tuyll, Chris Blok und Jim van Ruijven. Transitiepaden naar een circulaire glastuinbouw. Bleiswijk: Stichting Wageningen Research, Wageningen Plant Research, Business unit Glastuinbouw, 2022. http://dx.doi.org/10.18174/586187.

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Smits, M. J. W., C. M. van der Heide, H. Dagevos, T. Selnes und C. M. Goossen. Natuurinclusief ondernemen: Van koplopers naar mainstreaming? Wageningen: Wettelijke Onderzoekstaken Natuur & Milieu, 2016. http://dx.doi.org/10.18174/380450.

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Holshof, G., D. W. Bussink, J. C. van Middelkoop, G. Doppenberg und H. van Schooten. Naar een nieuw kalibemestingsadvies voor snijmaïs. Wageningen: Wageningen Livestock Research, 2019. http://dx.doi.org/10.18174/498155.

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Ottburg, F. G. W. A., und I. Roessink. Onderzoek naar invasieve rivierkreeften in veenweidegebied Zegveld : Populatiestudie naar rivierkreeften, onderzoek naar bijvangsten, de waterkwaliteit, krabbenscheer en een eerste start met het afkreeften in de Slimmenwetering. Wageningen: Wageningen Environmental Research, 2023. http://dx.doi.org/10.18174/640878.

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Potters, Jorieke, Marcel Vijn, Carla Grashof-Bokdam und Marcel Pleijte. Naar een actieagenda voor duurzaam agrarisch bodembeheer. Wageningen: Wageningen Research, 2018. http://dx.doi.org/10.18174/464320.

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de Jonge, Francien H., und Jeroen van den Nieuwenhuizen. Vallei Varken in transitie naar circulaire varkenshouderij. Wageningen: Wageningen University & Research, Wetenschapswinkel, 2021. http://dx.doi.org/10.18174/545876.

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Broeze, Jan, und Martijntje Vollebregt. Grondstoffenefficiëntie : Van biomassa naar levensmiddelen - macronutriënten perspectief. Wageningen: Wageningen Food & Biobased Research, 2021. http://dx.doi.org/10.18174/534659.

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Raaphorst, Marcel. Monitoring Duijvestijn : Wegen naar een fossielvrije tomatenteelt. Bleiswijk: Stichting Wageningen Research, Wageningen Plant Research, Business unit Glastuinbouw, 2022. http://dx.doi.org/10.18174/574240.

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de Lauwere, Carolien, und Simone van der Burg. Verkennende studie naar prikkels voor gedragsverandering naar duurzaam bodemkoolstofbeheer : een literatuurstudie en acht interviews met akkerbouwers en melkveehouders. Den Haag: Wageningen Economic Research, 2019. http://dx.doi.org/10.18174/497344.

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