Artículos de revistas sobre el tema "Muslim Badias"
Siga este enlace para ver otros tipos de publicaciones sobre el tema: Muslim Badias.
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte los 20 mejores artículos de revistas para su investigación sobre el tema "Muslim Badias".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Explore artículos de revistas sobre una amplia variedad de disciplinas y organice su bibliografía correctamente.
1
Omrani, Belkheir Ahmed. "The Approach of Imam Abdul Hamid ibn Badis to Sufi Methods". Al-Jami'ah: Journal of Islamic Studies 61, n.º 2 (22 de diciembre de 2023): 477–96. http://dx.doi.org/10.14421/ajis.2023.612.477-496.
Texto completoResumen
This research is about Shaikh Abdul Hamid ibn Badis, the president of the Algerian Association of Muslim Scholars, who led the reformist movement during the French occupation and was one of the leaders of reformation in the Muslim world. The research aims to reveal how the Shaikh dealt with the reality of Sufism and its spiritual authority and broad influence embedded in Algerian society. The author addresses issues within Algerian society during the French occupation, the position of the Shaikh as a man of satire in general, and his relationship with the elders’ zawaya of Sufi methods. The research concludes that the Shaikh followed a middle ground in his dealings. He was clear in his opinions and convictions and expressed them through his writings and articles, while he had good connections with all the elders’ methods. His approach was not to differentiate but to assemble and remove the differences that weakened the society’s resistance towards the French occupation. As the Imam had been wise and advocative, he knew how to win the hearts and attitudes of his society.[Tulisan ini membahas Syaikh Abdul Hamid ibn Badis, Pemimpin Asosiasi Ulama Muslim Aljazair, yang memimpin gerakan reformis pada masa pendudukan Perancis dan merupakan salah satu pemimpin reformasi di dunia Muslim. Penelitian ini bertujuan untuk mengungkap bagaimana sang Syaikh menyikapi realitas Tarekat serta otoritas spiritual dan pengaruhnya yang luas, yang tertanam dalam masyarakat Aljazair. Penulis membahas isu-isu yang terjadi di tengah masyarakat Aljazair selama pendudukan Perancis, posisi sang Syaikh sebagai satir secara umum, dan hubungannya dengan zawiyah-zawiyah Tarekat yang lebih tua. Penelitian ini menyimpulkan bahwa Ibn Badis telah memilih jalan tengah. Pendapat dan keyakinannya jelas, dia mengungkapkannya melalui tulisan dan artikelnya, sementara hubungannya dengan semua zawiyah Tarekat dibina sangat baik. Pendekatannya bukan untuk membeda-bedakan tetapi untuk mengumpulkan dan menghilangkan perbedaan-perbedaan yang melemahkan perlawanan masyarakat terhadap pendudukan Perancis. Karena sang Imam adalah orang yang bijaksana dan advokatif, dia tahu bagaimana memenangkan hati dan sikap masyarakatnya.]
2
Jordan Office, IIIT. "Shari'ah Sciences at the Universities". American Journal of Islam and Society 11, n.º 4 (1 de enero de 1994): 605–9. http://dx.doi.org/10.35632/ajis.v11i4.2448.
Texto completoResumen
Interest in the development of Shari'ah sciences at the universitieshas emerged in the context of efforts to reconstruct the cultural andintellectual paradigms of the Islamic umrnah and affirm its role indirecting and guiding the procession of hwnan culture. As a result ofthis interest, the International Institute of Islamic Thought, the IslamicStudies and Research Association, Jordan University, Yannouk University,and Mu'tah University held a conference on the subject.Institutions that deal with the Shari'ah sciences, particularlyuniversities, play a positive and effective role in awakening Islamicfeeling among Muslims and in preventing Islamic thought from beingdiverted and becoming stagnant. It is therefore mandatory to supportthem and their objectives so that they can function as solid springboardsfor Islamic thought and serve as preparation centers for thoseulama and du'at who are expected to resolve the crises besettingcontemporary Muslim and non-Muslim societies.The importance of the Shari'ah sciences and knowledge has beenrecognized by past and present Muslim reformers: i.e., al Ghazancalled for the restoration of the religious sciences and Ibn Taym1yahcalled for the enactment of Muslim behavior congruent with the Prophet'stradition. Furthermore, contemporary reform movements haveacknowledged the importance of this role and, consequently, consideredthe development of the Shari'ah sciences as a basic axis ofreform and modernization. Along this line, one can mention the contributionsof such reformers as I:Iassan al 'A,t,tar, Mul}amrnad 'Abduh,Mul}ammad Rash1d Ri(ia, Khayr al 01n al Tiinis1, Mubammad al Tahir'Ashiir, 'Abd al 'Azlz al Tha'labi, and lbn Badis. However, severalfactors nullified these reformative efforts: the cognitive and psychologicaldichotomy created by the prevailing duality of education aswell as the intellectual paradigm confirmed by the imitation of andpreoccupation with external (rather than internal) affairs. Unfortunately,such factors have defeated the reformers' efforts.Therefore, the continuous revision of the Shari'ah sciences andcurricula, as well as the reality of their institutions, must receive an ...
3
Manuel, Peter y Gei Zantzinger. "Songs of the Badius". Ethnomusicology 32, n.º 3 (1988): 485. http://dx.doi.org/10.2307/851961.
Texto completo
4
S. ALODWAN, Shirin. "USING THE CHARACTERISTICS OF ISLAMIC CIVILIZATION IN TEACHING SKILLS". International Journal of Humanities and Educational Research 4, n.º 6 (1 de diciembre de 2022): 347–62. http://dx.doi.org/10.47832/2757-5403.17.24.
Texto completoResumen
Islam is a universal religion that encourages science and considers it obligatory for every Muslim, and has never been the cause of retardation. Any science is acceptable unless it is a flag that contradicts Islamic law and its rules. Islam honors scientists and makes them inheritors of the prophets and orders knowledge from birth to death. Civilization meaning: "living and staying in urban area and civilization of the city, which is unlike Badia, cities, villages and countryside, so named because the people attended the places and houses of homes that have a decision, remember civilization in the language it means what is the opposite of the Bedouin, means, the inhabitants of cities and villages. A manifestation of Islamic civilization: - Foundations of the system of governance in Islamic civilization, including the method of choosing the ruler and the way of governance "Koran and Sunnah, Shura and justice and guarantee freedom of the Muslim and other freedom of choice for his religion. - Islamic civilization and economic life: - Islam built an integrated economic system and organized the methods of collecting money and methods of spending as well. - Islamic civilization and its influence on education through the Quran and Sunnah encouragement to acquire science. - Islamic civilization and social impact on life: The signs of Islamic social life and organization from the first moment of the Prophet's founding in the establishment of the mosque and the organization of relations of immigrants and supporters and the conclusion of treaties with non-Muslims in society. - Science: There was a special interest in Islam with science and its types and details such as translation, medicine, mathematics, agriculture and chemistry. - Science and the Arts: It is clear that the great impact of Islamic art in all fields and during the successive Islamic eras and Islamic controversies that continue to the present time on all other civilizations and until now Western societies are affected by Islamic science and art. Key words: Islamic Civilization, Teaching Skills
5
Ridout, Alan. "Goodies and Baddies". Musical Times 135, n.º 1820 (octubre de 1994): 607. http://dx.doi.org/10.2307/1003120.
Texto completo
6
Elharraki, Badia. "Translation between register analysis and critical discourse analysis". Indian Journal of Language and Linguistics 3, n.º 2 (28 de junio de 2022): 15–22. http://dx.doi.org/10.54392/ijll2222.
Texto completoResumen
In the present piece of research, we argue that translation cannot be effective unless the purpose and the audience are clearly identified. One of the main lessons we have learned during this journey is the need for a thorough register analysis of the source text before translation, in addition to the necessity of embedding the target text in its immediate cultural environment within a critical discourse analysis. In this respect, an analysis of the article “Asymmetric struggle for the hearts and mind of viewers: Can the media actually trigger sympathy towards terrorists? (Maoz, 2010), which was translated by Badia Elharraki (2012), will give the reader an idea about the difficulty of translation because this article, if translated without some modifications at the lexical level, will have huge undesirable effects on the Arab/Muslim audience.
7
Yesiltas, Ozum. "Understanding Rojava". Journal of Middle East Women's Studies 18, n.º 3 (1 de noviembre de 2022): 337–58. http://dx.doi.org/10.1215/15525864-10022118.
Texto completoResumen
Abstract This study critically analyzes representations of Kurdish women fighters in US mainstream media from January 2014 to December 2018. The article argues that the narrative articulated through the presentation of Kurdish women in the US media as “badass” soldiers fighting against the violence and extremism of the Islamic State serves to eschew a deeper understanding of their political and ideological motivations. Although they do not fit into the stereotypical category of oppressed Muslim women in need of saving, Kurdish women too are the subject of misrepresentation in US media in ways similar to the monolithic and essentialized representations of Afghan women in the post-9/11 era or Iranian women following the 1979 Iranian Revolution. The present work questions why this misrepresentation takes place and what renders the representation of Kurdish women Orientalist despite its differences from the previous discursive constitutions of Muslim women in US media.
8
Adim, Fauzan y Subi Nur Isnaini. "Tafsir Adabi-Ijtima'i di Kawasan al-Gharb al-Islami". QOF 5, n.º 2 (15 de diciembre de 2021): 207–28. http://dx.doi.org/10.30762/qof.v5i2.70.
Texto completoResumen
This paper discusses the interpretation pattern of adabi ijtima>'i in al-Gharb al-Isla>mi’s area by studying the Ibn Badis’s book, Maja>lis al-Tadhki>r and Mohammed al-Makki al-Nashiri’s book, al-Taysi>r fi> Ah}>adi>th al-Tafsi>r. This study aims to describe, analyze, and compare the interpretation patterns and tendencies of Ibn Badis and al-Nashiri in their interpretations using historical approach. The results showed that both mufassir carried the same approach in interpreting the Qur'an. They are using the adabi ijtima>'i’s style in their works to improving the social order and solving social problems of their communities. But the difference is Ibn Badis uses his interpretation to counter French colonialism and improve the life of the Algerian Muslim community in general. He called on all parties of his community in Algeria, including the leaders, people, and ulama to unite to continue their struggle against the invaders. Meanwhile, al-Nashiri, even though he lived during the French occupation of Morocco and during the independence of Morocco, but his commentary was written or rather delivered to the public after independence, so that the nuances of the interpretation of adabi ijtima>'i attached to al-Taysi>r fi> Ah}>adi>th al-Tafsi>r talked more about improving the bureaucracy, morals and behavior, interaction between people and responding to the phenomenon of society's reality which he considered to be out of the guidance of the Qur'an.
9
Ansor, Muhammad. "ISLAM AWAL, RIDDAH, DAN PRAKSIS KEBEBASAN BERAGAMA: REINTERPRETASI HADIS MAN BADDAL DÎNAH FAQTULÛH". MUTAWATIR 5, n.º 2 (28 de septiembre de 2016): 273. http://dx.doi.org/10.15642/mutawatir.2015.5.2.273-296.
Texto completoResumen
A doctrine that is associated to the Prophet for killing apostates was widely known by Muslim community, in spite of one of the main principles of the Islamic doctrines teached the freedom of religion. The following article discusses some Hadiths on killing apostates and relates them with the early Islamic historical narration. Besides, this article describes the classical and contemporary ulamas in their multiple understanding of Hadiths on killing apostates. Finally, I argue that the reasons of fighting against persons who are suspected as apostasy in the early Islamic period are more political in nature. Essentially, Islam allows people to convert to and from Islam, in the absence of criminal punishment under a sentence of death.
10
Al-Shammari, Karrar Imad Abdulsahib. "A Review of the Halal Poultry Slaughtering from Welfare and Legal Perspectives: Analysis of Research Results". Studia Iuridica Lublinensia 30, n.º 3 (16 de septiembre de 2021): 11–27. http://dx.doi.org/10.17951/sil.2021.30.3.11-27.
Texto completoResumen
The subject of halal slaughtering is one of the most widely discussed issues of animal cruelty and animal welfare in the public sphere. The discrepancy in understanding the contemporary and religious laws pertaining to animal slaughtering does not fully publicize to Islamic and Muslim majority countries especially with respect to interpreting the use of stunning in animals. The electrical stunning is the cheapest, easiest, safest, and most suitable method for slaughtering that is widespread and developed. However, stunning on head of poultry before being slaughtered is a controversial aspect among the Islamic sects due to regulations of the European Union and some other countries. The current review highlights the instructions of halal slaughtering, legal legislation, and the effect of this global practice on poultry welfare and the quality of produced meat.
11
Assaf, Sharon. "The Ambivalence of the Sense of Touch in Early Modern Prints". Renaissance and Reformation 41, n.º 1 (1 de enero de 2005): 75–98. http://dx.doi.org/10.33137/rr.v41i1.9073.
Texto completoResumen
Les conséquences de l'indulgence envers les plaisirs du toucher étaient le sujet d'un débat au cours du XVIe siècle. Alors qu'il était généralement admis que s'adonner aux plaisirs du toucher pouvait conduire aux dangers de succomber à plusieurs autres vices, entre autres le plus traître des péchés mortels, Luxuria, d'autres conceptions contemporaines mettaient en relation le sens du toucher avec la vertu. Un nouveau regard sur le développement du thème iconographique du sens du toucher qui a émergé au début du XVIe siècle, en particulier dans le traité didactique moralisateur Stultiferae naves de Jodicus Badius Ascensius (publié à Lyon en 1500), ainsi que dans les séries (datant des environs de 1544) de Georg Pencz — le Kleinmeister de Nuremberg —, révèle que ces ouvrages exprimaient cette ambivalence à l'égard du sens du toucher.
12
Duhl, Olga Anna. "Le plaisir des sens comme source de bonheur dans les Stultiferae naves de Josse Bade et l'Éloge de la Folie d'Érasme". Renaissance and Reformation 30, n.º 1 (1 de enero de 2006): 17–35. http://dx.doi.org/10.33137/rr.v30i1.9131.
Texto completoResumen
The pursuit of happiness represents one of the major paradoxes of Erasmus' best-known work, Encomium Moriae (The Praise of Folly) (1511). While spiritual bliss is upheld as the ultimate form of happiness, the speaking subject celebrating it, who is no other than Folly herself, also argues for the superiority of the pleasures derived from the five senses. The narrative strategy which helps to maintain such an ambiguous position with regards to the ideal form of happiness, however, was scarcely Erasmus' invention, although he has been traditionally credited for it. As shown by the present comparative analysis, the praise of sensory pleasure through the mouth of Folly can be found in a nearly contemporary source, the Stultiferae naves (The Ship of Foolish Maidens) (1501). This work was probably well-known to Erasmus, since it belonged to the famous early-humanist printer, editor, commentator, and author Jodocus Badius Ascensius, who was also his principal Parisian editor until a regrettable event put an end to their relationship.
13
Pöpper, Thomas. "Artistic self-representation and the perception of art in the Florentine Renaissance: Mino da Fiesole’s sculptures in the Badia as exempla artis for an ‘artist’s museum’?" Sculpture Journal 25, n.º 1 (enero de 2016): 29–44. http://dx.doi.org/10.3828/sj.2016.25.3.
Texto completo
14
MEKKI, Hayat. "MARTYR AL-ALAMA HAJ ALI MEKKI, A MARCH OF KNOWLEDGE AND JIHAD". RIMAK International Journal of Humanities and Social Sciences 03, n.º 08 (1 de noviembre de 2021): 193–213. http://dx.doi.org/10.47832/2717-8293.8-3.15.
Texto completoResumen
He learned in the corner of the children of Sheikh Boudaoud (Daoud Al-Din) , then moved to the corner of Sheikh Bin Ali Al-Sharif in Jabal Akbu, then he moved to the corner of Sheikh Muhammad Abu Al-Qasim (Al-Hamil) to study jurisprudence and monotheism and obtained a Certificate of principals in jurisprudence and monotheism, especially the obligatory duties, then he worked as an employee in the children's house of Sidi Sheikh Bin Al-Nazir (Positively). He also worked as a teacher for a long time and called for building schools and built some of them with his own money. He moved in many parts of the country, performed the Hajj pilgrimage in 1935 AD, and during his travels, he became acquainted with scholars. Evacuated like the leader Husseini, he was influenced by Imam Abdul Hamid bin Badis and his case, he was exposed to several harassment by the colonial authorities during World War II because of his activities in the Association of Scholars Muslims and his land was confiscated and he was prevented from practicing his activity, until the glorious liberation revolution broke out in which he participated in it with all his might, despite his advanced age, he was imprisoned in 1955 AD, and was martyred on April 24, 1959 AD by firing squad. Shot with his brothers the 74 martyrs in the battle of Kingfisher Mansoura. He left one son and six daughters. The researcher who wrote the article is the granddaughter of the martyr Allama to his eldest daughter, Lalla Barakam, born in 1926 in Mansoura, Wilayat of Bordj Bou Arreridj, may God have mercy on him, may his soul rest in peace, his immaculate body is buried in his hometown in the village of Ahl Al-Hamra district of Mansoura. He also left in the cultural field a rich library and manuscripts in Islamic jurisprudence and ordinances. Keywords: Hajj Ali Makki, Martyrs of the Revolution, March of Science and Jihad
15
Jaroszewicz-Pieresławcew, Zoja. "Reformation prints from Königsberg in the academic libraries of the Wojciech Kętrzyński Center for Scientific Research and the Museum of Warmia and Masuria". Masuro-Warmian Bulletin 312, n.º 2 (23 de julio de 2021): 328–40. http://dx.doi.org/10.51974/kmw-137627.
Texto completoResumen
Z roli wynalazku druku dla szerzenia w Europie w XVI stuleciu nowych idei zdawano sobie sprawę w czasach Marcina Lutra (1483-1546). Sojusz nowych nurtów religijnych reformacji z drukarstwem jest wyraźny i ważny dla obu stron. Druk niewątpliwie przyczynił się do szybkiego rozwoju reformacji, ta zaś wpłynęła mocno na ruch wydawniczy, zmieniając jego oblicze. Kwerenda przeprowadzona przez autorkę w bibliotekach olsztyńskich: Bibliotece Ośrodka Badań Naukowych im. Wojciecha Kętrzyńskiego (dalej: Biblioteka OBN), Bibliotece Muzeum Warmii i Mazur (dalej: Biblioteka MWiM), Wojewódzkiej Bibliotece Publicznej im. Emilii Sukertowej-Biedrawiny, Bibliotece Uniwersytetu Warmińsko-Mazurskiego i Archiwum Państwowym w Olsztynie wykazała obecność druków reformacyjnych z XVI w. w czterech z nich, ale tylko w dwóch pierwszych były wydania królewieckie. W Bibliotece MWiM znajdują się zaledwie trzy druki królewieckie. W Bibliotece OBN jest 21 druków w 12 woluminach.
16
Sari, Nio Eko Puspita y Ahmad Hanafi. "Tari Cucuk Lampah sebagai Perwujudan Do’a Prosesi Pernikahan Masyarakat Muslim Kecamatan Badas Tahun 1990-2000". Amorti: Jurnal Studi Islam Interdisipliner, 31 de enero de 2023, 53–60. http://dx.doi.org/10.59944/amorti.v2i1.70.
Texto completoResumen
Indonesia has so many cultures, cultures in literature, fine arts, theatre, music, and dance, especially traditional dance. However, awareness of the importance of preserving a traditional art is still a matter of concern. This can be proven in a sacred ceremony, while dances that should be included in the agenda can be omitted. An example is the Cucuk Lampah Dance which is performed in a traditional Javanese wedding, which took place in the Badas District, namely the dance began to disappear since 2000. This study aims to analyze the portrait of the Cucuk Lampah Dance in the Badas District in 1990-2000. Cucuk Lampah dance is one of the traditional dance arts in Indonesia. The role of Cucuk lampah is as director of the carnival at traditional Javanese wedding ceremonies. Besides that, cucuk lampah also acts as a conveyer of meaning regarding Javanese cultural values that are adhiluhung in the process or tradition of marriage. The task of Cucuk Lampah in the bridal procession is as the leader of the group. The entourage in question consisted of the two brides, then the good pager, and the daughter of the dhomas. Cucuk Lampah led the group from the changing place to the kuade. This study uses historical research methods which include five steps, namely: topic selection, heuristics, criticism, interpretation, and historiography. The findings in this study are the beginning of the emergence of the Cucuk Lampah Dance in Badas District, namely in 1980. In the late 1990s, Cucuk Lampah began to experience decadence. Whereas in 2000, the Cucuk lampah show in the Badas sub-district was no longer present in Javanese traditional weddings.
17
الشوالي, عزوز بن عمر. "أزمة الحداثة العربية على تخوم المشروع الحضاري البديل". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 25, n.º 98 (1 de octubre de 2019). http://dx.doi.org/10.35632/citj.v25i98.1919.
Texto completoResumen
مشروع الاستئناف الحضاري للأُمَّة العربية الإسلامية اليوم هو برنامج تنموي استشرافي، يهدف إلى تقديم رؤية جديدة تستفيد من الرصيد الفكري التليد الذي أنجزته حركة الإصلاح العربية الإسلامية الحديثة على يد أنجب علماء الأُمَّة وخيرة مفكِّريها من أعلام النهضة، أمثال: جمال الدين الأفغاني، ومحمد عبده، وعبد الرحمن الكواكبي، وخير الدين التونسي، وعبد الحميد بن باديس، ومحمد الطاهر بن عاشور، وشكيب أرسلان، ومالك بن نبي، وغيرهم. لكن هذا المشروع لا يُكرِّر التجربة التاريخية لمشروع الإصلاح والنهضة السابق، وإنَّما يعيد قراءته وتوظيفه تبعاً لمستجدات الظروف والسياقات، وبحسب مبدأ اجتناب الإخفاقات التي أغرقت مشروع النهضة، وانتهت به إلى الفشل والجمود. إنَّ هذا المشروع البديل هو رؤية تنموية، ونتيجة منطقية نجمت عن مسار محفوف بالأزمات والإخفاقات التي حالت دون تحقيق النهضة والتحوُّل الحضاري بأدواته الحقيقية ونتائجه الصحيحة.
The contemporary project of the civilizational resumption of the Arab-Muslim nation today is a prospective developmental program aims at presenting a new vision that takes advantage of the intellectual legacy achieved by the modern Arab-Muslim reform movement at the hands of the scholars and thinkers of the Renaissance, such as: al-Afghani, Abdo, al-Kawakibi, al-Tunisiani, Ben Badis, Ben Achour, Chakib Arslan, Malik bin Nabi, and others.
However, this project does not repeat the historical experience of the previous reform and renaissance one, rather it rereads and employs its experience according to the latest circumstances, trying to avoid the failures that plunged the Renaissance project and caused its failure and stalemate. This alternative project is a developmental vision and logical consequence of a path fraught with crises and failures that prevented the realization of the renaissance and the civilizational transformation with its correct tools and results.
18
Moreira Brandão André, Aline, Cristiano Mauro Assis Gomes y Cybelle Maria Veiga Loureiro. "Confiabilidade Inter-examinadores da “Escala de Musicabilidade: Formas de Atividade, Estágios e Qualidades de Engajamento” para validação no contexto brasileiro". Revista Música Hodie 22 (9 de septiembre de 2022). http://dx.doi.org/10.5216/mh.v22.67027.
Texto completoResumen
A “Escala de Musicabilidade: Formas de Atividade, Estágios e Qualidades de Engajamento” desenvolvida por Nordoff e Robbins, tem sido utilizada internacionalmente por musicoterapeutas para avaliar duas categorias presentes em atendimentos musicoterapêuticos: coatividade rítmica instrumental e canto. Para que essa escala seja utilizada no Brasil, é necessário um processo de validação. Escolhemos para esse processo o Modelo apresentado por Herdman, Fox-Ruby e Badia (1998) que prevê 6 tipos de equivalências: a conceitual, a de itens, a semântica, a operacional, a de mensuração e a equivalência funcional. Para medir a equivalência de mensuração da escala, foi realizado o cálculo de porcentagem de concordância e as correlações (tetracóricas) de 5 examinadores sobre 24 trechos de vídeos analisados. Verificamos boa concordância entre examinadores em todos os subdomínios da “Escala de Musicabilidade: Formas de Atividade, Estágios e Qualidades de Engajamento”.
19
Eshonqulova, S. "THE ROLE OF THE KOKAND LITERARY ENVIRONMENT IN THE FORMATION OF NADIR'S ARTISTIC WORLD VIEW". Scientific journal of the Fergana State University 29, n.º 2 (2023). http://dx.doi.org/10.56292/sjfsu/vol29_iss2/a93.
Texto completo
20
To‘raxonova, X. "THE USE OF ARTISTIC VISUAL TOOLS IN ALISHER NAVOI'S EPIC "LISON UT-TAIR"." Scientific journal of the Fergana State University 29, n.º 2 (2023). http://dx.doi.org/10.56292/sjfsu/vol29_iss2/a81.
Texto completo