Bibliografías temáticas / Ru’ya

Literatura académica sobre el tema "Ru’ya"

Autor: Grafiati

Publicado: 18 de mayo de 2024

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Artículos de revistas sobre el tema "Ru’ya"

Nafisah, Raudhatun y Ummul Aiman. "Lafaz Ru’ya dan Hulm dalam Al-Qur’an". TAFSE: Journal of Qur'anic Studies 1, n.º 1 (30 de junio de 2016): 87. http://dx.doi.org/10.22373/tafse.v1i1.14286.

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The problem of dreams in Islam has a very special position. This is because dreams are one of the ways that Allah chose to convey revelation to His prophets through the dreams of the prophets. There are two kinds of dreams that humans often experience, namely good dreams (ru'ya) which is believed to be the bearer of good news and bad dreams (ḥulm) known as bearers of bad news. The author will examine in detail the interpretation of the words ru'ya and ulm in the Qur'an and the context of ru'ya and ulm in the Qur'an. In this study, the author uses library research, namely by collecting data and reviewing library materials. In addition, the author also uses the mauḍu'i method. As a result, the writer finds that the position between the two words above, namely ru'ya and ulm, has its own differences. The difference can be seen in terms of the usefulness of lafaẓ ru'ya which is used to express good and true dreams that come from God, while ulm is often used to convey nightmares or dreams that come from the devil. From the results of this study, it can be concluded that in the Qur'an the word that means dream is nature, while the word ulm is defined as the age of puberty. Permasalahan mimpi dalam Islam mempunyai kedudukan yang sangat istimewa. Hal ini disebabkan mimpi merupakan salah satu jalan yang Allah pilih untuk menyampaikan wahyu kepada nabi-Nya melalui mimpi para nabi. Mimpi yang sering dialami manusia ada dua macam, yaitu mimpi baik (ru’ya) yang dipercaya sebagai pembawa berita baik dan mimpi buruk (ḥulm) dikenal dengan pembawa kabar buruk. Penulis akan mengkaji secara rinci mengenai penafsiran kata ru’ya dan ḥulm di dalam al-Qur’an serta konteks ru’ya dan ḥulm dalam al-Qur’an. Dalam penelitian ini, penulis menggunakan penelitian library research, yakni dengan mengumpulkan data dan menelaah bahan-bahan kepustakaan. Selain itu penulis juga menggunakan metode mauḍu’i. Hasilnya penulis dapatkan bahwa kedudukan antara kedua lafaẓ di atas yaitu ru’ya dan ḥulm memiliki perbedaan tersendiri. Perbedaan itu terlihat dari segi kegunaan lafaẓ ru’ya yang digunakan dalam menyatakan mimpi baik dan benar yang berasal dari Allah, sedangkan ḥulm sering digunakan dalam menyampaikan mimpi buruk atau mimpi yang berasal dari setan. Dari hasil penelitian tersebut dapat disimpulkan bahwasanya dalam al-Qur’an kata yang bermakna mimpi yaitu aḥlam, sedangkan kata ḥulm diartikan sebagai usia baligh.

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De Diego González, Antonio. "Contemplando lo Real. Una lectura akbarí de las experiencias visionarias de Ahmad Tijani." RAPHISA REVISTA DE ANTROPOLOGÍA Y FILOSOFÍA DE LO SAGRADO 4, n.º 2 (10 de enero de 2021): 29–56. http://dx.doi.org/10.24310/raphisa.2020.vi8.10655.

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En el sufismo la experiencia visionaria (ru’ya) es uno de los principales métodos de conocimiento profundo de la realidad (ḥaqīqa). La visión verídica (ru’ya ṣadīqa) y la visión despierta (ru’ya fi-l yaqẓa) son las principales vías de acceso al mundo imaginal (‘ālam al-mithāl) y a la hermenéutica vital que se desprende de estas experiencias. Este trabajo recoge y analiza desde una perspectiva filosófica las principales experiencias visionarias de uno de los más importantes personajes de la ṭarīqa Tijāniyya, Aḥmad Tijāni, comparándolas ambas con los planteamientos y vivencias de Muḥy al-dīn Ibn ‘Arabī sobre la experiencia visionaria.

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Marwadi, Marwadi, Rina Heriyanti y Farah Nuril Izza. "The Fiqh of Hisab-Ru’ya in the Twentieth Century Indonesia: Study on the Thoughts of Hamka, Hasbi Ash-Shiddieqy, and Moenawar Chalil about the Unification of Hijri Calendar". Al-Manahij: Jurnal Kajian Hukum Islam 17, n.º 1 (6 de abril de 2023): 13–26. http://dx.doi.org/10.24090/mnh.v17i1.7902.

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Fiqh discourses regarding differences in methods and criteria (hisab and ru’ya) for determining the beginning of the Hijri months are still being debated among Muslims in Indonesia. Until now, there is no Hijri calendar that applies globally. The existing Islamic calendar is a local or regional calendar. The absence of a unified Hijri calendar often causes confusion in setting dates in Muslim society, and this makes Muslim intellectuals continue to study it. The idea of creating a unified Hijri calendar in Indonesia was originally raised by Hamka, Muhammad Hasbi Ash-Shiddieqy, and Moenawar Chalil. This research explores how the Hijri calendar is unified according to their opinions. This study is a qualitative research with a socio-historical and hermeneutic approach. Data collection uses the documentation method with the content analysis model. The results of this study indicate that Hamka believes that there needs to be a unified result between the hisab and the ru’ya methods, so that the Hijri calendar, especially the beginning of Ramadan and Shawwal, can become a fixed date. Meanwhile, Hasbi offers the idea that to overcome the differences in the beginning of Ramadan and Shawwal one must use the ru’yat method with global matla’. Meanwhile, Moenawar Chalil believes that the preparation of the Hijri calendar in Indonesia can only use the hisab method. These three ideas can be a solution in an effort to achieve uniformity of the Hijri calendar in Indonesia.

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Azhari, Susiknan. "Karakteristik Hubungan Muhammadiyah dan NU dalam Menggunakan Hisab dan Rukyat". Al-Jami'ah: Journal of Islamic Studies 44, n.º 2 (30 de diciembre de 2006): 453–86. http://dx.doi.org/10.14421/ajis.2006.442.453-485.

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This article studies the matter of ḥisāb and ru’ya, particularly conducted by the following two extremely well-known socio-religious organizations, NU and Muhammadiyah. The reason for this choice is that the two for most of Indonesian people is the symbol of difference, even, of dissension among its Muslims referring to the thought of lunar calendar in Indonesia. The choice and the usage of the two matters frequently take place to determine the beginning of Ramaḍān, Shawwāl, and Dhū’l-Ḥijja in spite of the others. Therefore, it is necessary to deal with how the relation between NU and Muhammadiyah is due to the matters. To find out the answer for the inquiry theoretical framework developed by Ian G. Barbour i.e.: Conflict, Independent, Dialogue and Integration will be exercised.

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Al Farabi, Fahmi Akhyar y Sabilul Wafda. "The Issue of Synonymy between the Words Al-Hulm and Al-Ru’ya in Surah Yusuf: A Quranic Semantics Study". Journal of Arabic Language Studies and Teaching 3, n.º 2 (29 de noviembre de 2023): 168–84. http://dx.doi.org/10.15642/jalsat.2023.3.2.168-184.

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The issue of synonymy in the Holy Qur'an is one of the important controversial issues between scholars and those working with the Qur'an and its sciences, ancient and modern. Some scholars prove the occurrence of synonymy in the Qur'an by the difference in the two words and the meaning being the same, and some of them deny its occurrence by the complete lack of synonymy between the two words. It is one of the synonymous words in the Qur'an, including Al-Hulm and Al-Ru'ya. This study aims to clarify and answer detailed implications in the meaning of the words Al-Hulm and Al-Ru'ya in Surah Yusuf. The type of this study is a desk study to obtain facts about the semantic meaning between these two words using the descriptive and analytical approach to solve study problems. The results of this research are that the semantic study reveals great secrets and wondrous wisdom that can only be imagined by those who contemplate this great miracle of the Qur'an. The words al-Hilm and al-Ru'ya have synonymy and context comparison. Regarding synonymy, these two words have the same meaning: dream. Meanwhile, in a comparative context, the verses in al-Ru'ya show dreams and are revelations sent down by Allah SWT to His Prophet and can be interpreted. As for al-Hilm in context, it has no meaning and does not require interpretation, and it is associated with Satan, and it is not permissible for Muslims to talk about it because it is part of Satan's play.

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Muttaqin, Entol Zaenal. "THEOLOGICAL DEBATES ON ASH‘ARIYYA TENETS". ALQALAM 34, n.º 2 (29 de diciembre de 2017): 201. http://dx.doi.org/10.32678/alqalam.v34i2.1845.

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There are some differences in defining Islamic theology since the era of prophet Muhammad. Some of them emerged from political aspects, and some of them are not. The two prominent ideologies in Islamic theology are Ash’ariyya derived from Sunni, and Mu’tazilla from Syi’a. One of significant scholars in 19 century, Nawawi al-bantani, wrote many books in wide Islamic studies, one of them is Fath al-Magid in theology. Many scholars wrote and designated themselves to a particular group. In contrary, although Nawawi al-Bantani confessed himself as Sunni scholar, yet in some of his writing including Fath al-Magid, he opposed Ash’ariyya and defended Mu’tazila. To some extent, this manner will come up into a unique scholarship tradition for some scholars, indeed, this research aimed to investigate this behavior in final words this paper concluded that Nawawi distanced himself from Ash’ari when he stated that God’s essence and His attributes are inseparable and thereby preserve the oneness of God. He adopted both Ash’ari’s concept, that the Qur’an is not created (ghayr makhluq and it is qadim) and Mu’tazila’s concept, that the Qur’an is created (makhluq and it is hadith). According to Nawawi, the Qur’an is created when it refers to the text and the sound, but uncreated when it refers to the underlying meaning of each verse, even if this contradicts the concept of free will that Nawawi adopted. For his last explanation, pertaining to the concept of prophecy, ru’ya and shafa’a, Nawawi provided a very general explanation, neglecting to elaborate on some important issues relating to the concept of prophecy. it is obvious that Fath al-Magid, with its different interpretation of Ash’ari’s work, meant it was similar to other Sunni theological works that aimed to modify Ash’ari’s original doctrine.

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Muttaqin, Jamalul y Moch Dimas Maulana. "KAJIAN HADIS AHL AL-SUNNAH DI PESANTREN: Studi Kitab Hujjah Ahl al-Sunnah wa al-Jama’ah Karya Kyai Ali Ma’sum Krapyak". Riwayah : Jurnal Studi Hadis 6, n.º 2 (23 de octubre de 2020): 253. http://dx.doi.org/10.21043/riwayah.v6i2.7541.

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Kajian hadis tidak bisa dilepaskan dari amaliah kehidupan masyarakat sehari-hari. Tradisi keagamaan semuanya dibangun melalui fondasi sumber kedua dalam agama Islam yaitu hadis. Saat ini kajian-kajian hadis di pesantren nyaris mendapatkan perhatian yang kurang menarik untuk dibahas, bahkan kajian hadis di pesantren menempati posisi yang kesekian dibandingkan dengan kajian-kajian keilmuan lainnya, seperti fiqih, akhlaq, atau tafsir. Oleh karena itu, pelbagai karya ulama kontemporer Indonesia dalam bidang hadis yang lahir dari buah rahim pesantren sangat minim sekali. Dengan menggunakan metode deskriptif-analitis, artikel ini secara khusus akan membahas tentang kitab Hujjah Ahl al-Sunnah wa al-Jama’ah, karya ulama besar Kyai Ali Maksum, Krapyak Yogyakarta. Kitab ini hadir untuk memenuhi kebutuhan masyarakat Nahdliyyin dengan argumen-argumen yang menjadi landasan praktek keagamaan. Karya yang lahir dari pesantren ini sebagai bentuk komitmen untuk melawan wacana bid’ah dan pemahaman Islam yang sangat inklusif dan kaku menyikapi tradisi yang berkembang di masyarakat. Artikel ini juga mengkaji perdebatan hadis-hadis ahl al-sunnah wa al-jama’ah dalam kitab ini, terutama yang menjadi hujjah-hujjah kelompok ini yang kerap digunakan sebagai legitimasi atas amaliah kelompok sunni seperti ziarah kubur, tahlilan, dan penentuan awal bulan puasa antara ru’yah dan hisab. Penelitian ini menghasilkan penolakan dan pengokohan terhadap tuduhan bid’ah yang dinarasikan terhadap kelompok ahl al-sunnah wa al-jama’ah. [The Discourse of Ahl al-Sunnah’s Hadith in Pesantren: The Study of the Book Hujja Ahl al-Sunna wa al-Jama'a by Kyai Ali Ma'sum Krapyak. The discourse of hadith cannot be separated from the practice of everyday people's lives. All religious traditions are built on the foundation of the second source in Islam, hadith. At present, the studies of hadith in Islamic boarding schools almost get less interesting attention to discuss, even the study of hadith in pesantren occupies the umpteenth position compared to other scientific studies, such as Islamic law, ethics, or tafseer. Therefore, the various works of contemporary Indonesian scholars in the field of hadith that were born from the womb of pesantren are very minimal. This article will specifically discuss the book Hujja Ahl al-Sunna wa al-Jama'a, the work of the great scholar Kyai Ali Maksum, Krapyak Yogyakarta. This book existed to meet the needs of the Nahdliyyin community with arguments that form the basis of religious practice. One of them examines the debate about the traditions of ahl al-sunna wa al-jama'a, especially those that become the arguments of the ahl al-sunna wa al-jama'a group, which often lead to discourses on the practice of sunni groups such as the grave pilgrimage, tahlilan, and the determination of the beginning of the fasting month between ru’ya and hisab. The work that was born from pesantren is a form of commitment to fighting bid'a discourses and a very inclusive and rigid understanding of Islam in addressing the traditions that develop in society. This research resulted in rejection and confirmation of the allegations of heresy narrated against the ahl al-sunna wa al-jama'a group.]

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Bunin, Ivan y Graham Hettlinger. "Rusya". Hudson Review 52, n.º 1 (1999): 19. http://dx.doi.org/10.2307/3852569.

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Tüysüzoğlu, Göktürk. "Rusya - Türkiye İlişkilerindeki Değişimin, Rusya - Ermenistan İlişkilerine Olan". Karadeniz Arastirmalari Merkezi 15, n.º 58 (1 de enero de 2018): 216–39. http://dx.doi.org/10.12787/karam1298.

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KARABULUT, Şahin. "2014 RUSYA - BATI GERİLİMİ VE RUSYA EKONOMİK KRİZİ'NE BAKIŞ". International Journal of Social Humanities Sciences Research (JSHSR) 6, n.º 48 (1 de enero de 2019): 4670–76. http://dx.doi.org/10.26450/jshsr.1721.

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Tesis sobre el tema "Ru’ya"

Bououne, Saïd. "La résurgence d'une pratique thérapeutique religieuse "al-Ruqya" : ses liens avec la salafya". Aix-Marseille 3, 2005. http://www.theses.fr/2005AIX32004.

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Cette thèse se donne comme ambition d’apporter une compréhension scientifique sur une nouvelle forme de la thérapie religieuse qui est la Ruqya (thérapie par récitation du Coran). L’étude est le fruit d’un travail qui s’est prolongé sur plusieurs années sur Marseille et ses environs. Un terrain spécialement riche et singulièrement abondant dans son offre des thérapies traditionnelles. Cette étude a tenté de démontrer en quoi la Ruqya serait différente des autres thérapies traditionnelles (son explication étiopathogénique de certaines maladies, la nosographie qu’elle utilise et les rituels thérapeutiques qu’elle mobilise). L’autre objectif de cette recherche est de comprendre pourquoi cette thérapie trouve-t-elle une audience dans les milieux instruits et auprès de certains professionnels de la santé ? Et quels sont les liens qui existeraient entre la résurgence de la Ruqya et la nouvelle tendance à islamiser la connaissance (notamment les sciences de la santé mentale), partie intégrante de la Salafiya ?
This thesis is given as ambition to bring a scientific comprehension on a new form of the religious therapy, which is Ruqya (therapy by recitation of Coran). The study is the fruit of a work which was prolonged over several years on Marseilles and its surroundings. An especially rich and singularly abundant ground in its offer of the traditional therapies. This study tried to show in what Ruqya would be different from the other traditional therapies (its etiopathogenic explanation of certain diseases, the nosography which it uses and the ritual therapeutic ones that it mobilizes). Does the other objective of this research is to include/understand why this therapy find an audience in the mediums educated and near certain professionals of health? And which are the bonds which would exist between the resurgence of Ruqya and the new tendency to Islamize knowledge (in particular sciences of the mental health), integral part of Salafiya?

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Yücel, Levent Kodaman Timuçin. "Türkistan üzerinde Çin Halk Cumhuriyeti'nin Amerika Birleşik Devletleri ve Rusya Federasyonu ile rekabeti /". Isparta : SDÜ Sosyal Bilimler Enstitüsü, 2008. http://tez.sdu.edu.tr/Tezler/TS00668.pdf.

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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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Saraç, Esme Kodaman Timuçin. "Rus dış politikasını şekillendiren temel dinamikler çerçevesinde Rusya Federasyonu-Orta Asya Türk Cumhuriyetleri (Türkistan) ilişkileri (1991-1999) /". Isparta : SDÜ Sosyal Bilimler Enstitüsü, 2007. http://tez.sdu.edu.tr/Tezler/TS00627.pdf.

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Libros sobre el tema "Ru’ya"

Altın Orda ve Rusya: Rusya üzerindeki Türk-Tatar etkisi. Beyoğlu, İstanbul: Ötüken Neşriyat, 2009.

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Hazinesi, Gizli Kuvvetler. Rüya yorumlari ansiklopedisi. Istanbul: Gecit Kitabevi, 2002.

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Biçakci, Hakan. Rüya günlügü: Roman. Istanbul: Oglak, 2003.

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Rusya neden Suriye'de. Kızılay, Ankara: Yazar Yayınları, 2016.

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Nato-Rusya ilişkileri. Giresun: Giresun Üniversitesi, 2009.

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Bediüzzaman'ın Rusya esareti. İzmir: Nil Yayınları, 1998.

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Rusya ve Türkiye'de Avrasyacılık. Cağaloğlu, İstanbul: IQ Kültür Sanat Yayıncılık, 2009.

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Türkiye-Rusya ekonomik ilişkileri. İstanbul: Tasam Yayınları, 2005.

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Ardiçli, Orhan. Büyük rüya tabirleri andsiklopedisi. Istanbul: Timas yayinlari, 1997.

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Öztürk, Osman Metin. Rusya Federasyonu askeri doktrini. Ankara: ASAM Avrasya Stratejik Araştırmalar Merkezi Yayınları, 2001.

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Capítulos de libros sobre el tema "Ru’ya"

Nielsen, Andreas Gadeberg. "Healing, Agency, and Life Crisis Among British Pakistani Ruqya Patients". En Islam, Migration and Jinn, 121–50. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61247-4_7.

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Vidal, Vânia M. P., Marco A. Casanova, Valéria M. Pequeno, Narciso Arruda, Diego Sá y José M. Monteiro. "Rubya: A Tool for Generating Rules for Incremental Maintenance of RDF Views". En The Semantic Web: ESWC 2015 Satellite Events, 169–74. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-25639-9_33.

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Mateo Dieste, Josep Lluís. "Ruqya and the Olive Branch: A Bricoleur Healer Between Catalonia and Morocco". En Islam, Migration and Jinn, 99–120. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61247-4_6.

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Putcha, Rumya S. "Disembodiment and South Asian Performance Cultures". En Music and Democracy, 175–200. Vienna, Austria / Bielefeld, Germany: mdwPress / transcript Verlag, 2021. http://dx.doi.org/10.14361/9783839456576-008.

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This chapter exposes the role of expressive culture in the rise and spread of late twentieth-century Hindu identity politics. Rumya S. Putcha examines how Hindu nationalism is fueled by affective logics that have crystallized around the female classical dancer and have situated her gendered and athletic body as a transnational emblem of an authentic Hindu and Indian national identity. This embodied identity is represented by the historical South Indian temple dancer and has, in the postcolonial era, been rebranded as the nationalist classical dancer. The author connects the dancer to transnational forms of identity politics, heteropatriarchal marriage economies, as well as pathologies of gender violence. In so doing, the author examines how the affective politics of 'Hinduism' have functionally disembodied the Indian dancer from her voice and her agency in a democratic nation-state. Putcha argues that the nationalist and now transnationalist production of the classical dancer exposes misogyny and casteism and thus requires a critical feminist dismantling.

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"Ruya Formation". En Geological Formation Names of China (1866–2000), 921. Berlin, Heidelberg: Springer Berlin Heidelberg, 2009. http://dx.doi.org/10.1007/978-3-540-93824-8_6506.

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Holtzman, Livnat. "A Tale of Two Narrators: Some Historical, Geographical and Cultural Considerations". En Anthropomorphism in Islam. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9780748689569.003.0003.

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This chapter offers a combined literary-historical approach to ḥadīth al-ruʾya (‘the ḥadīth of the beatific vision’). The chapter examines the alleged origins of this ḥadīth in seventh century Medina, and follows the circulation of this text until it became one of the foremost iconic texts of Islamic traditionalism. The chapter examines two versions of ḥadīth al-ruʾya attributed to the Prophet’s companions, Jarir al-Bajali and Abu Razin al-ʿUqayli, and highlights the role of Abu Razin and Jarir’s family members and tribesmen in shaping the two narratives of ḥadīth al-ruʼya. Although the two narratives were almost identical, Jarir’s narrative was admitted into the traditionalistic canon, while Abu Razin’s narrative was cherished only by a few traditionalists. This chapter considers the various factors that led to the iconisation of Jarir’s narrative, and identifies the miḥna, the formative event of Islamic traditionalism that occurred in ninth century Baghdad, as the turning point in the history of this text. During the miḥna, Ahmad ibn Hanbal (d. 855) was harshly interrogated by the caliph’s vizier about his belief in the beatific vision. By citing Jarir’s narrative as the ultimate textual evidence of his belief, Ibn Hanbal contributed to this text’s iconisation.

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Suhr, Christian. "Ruqya, psychotropics, and montage". En Descending with angels. Manchester University Press, 2019. http://dx.doi.org/10.7765/9781526140326.00015.

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AKTAŞ, Özgür. "Tarih Ders Kitaplarında Rusya". En Tarih Ders Kitaplarında İmajlar Devletler, Halklar, Kişiler, 239–56. Pegem Akademi Yayıncılık, 2019. http://dx.doi.org/10.14527/9786050370546.12.

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Kale, Mustafa y Yuliya Yılmaz. "Rusya Federasyonu’nda Erken Çocukluk Eğitimi". En Farklı Ülkelerde Erken Çocukluk Eğitimi, 347–60. Ankara Pegem Akademi Yayıncılık, 2020. http://dx.doi.org/10.14527/9786257052931.27.

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"10. Prophetic Medicine and the Ruqya". En Knot of the Soul. University of Chicago Press, 2018. http://dx.doi.org/10.7208/chicago/9780226465111.003.0010.

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Actas de conferencias sobre el tema "Ru’ya"

Tellal, Erel. "Türkiye-Rusya İlişkilerinde Nükleer Enerji". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.05.

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Kolesnikov, Alexander Antonovich. "Türkiye-Rusya Enerji İş Birliği". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.07.

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Karasar, Hasan Ali. "Türkiye-Rusya İlişkilerine Genel Bir Bakış". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.01.

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Fitin, Vladimir Pavlovich. "Ortadoğu Enerji Kaynaklarının Kullanımında Sorun Alanları". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.02.

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Kanbolat, Hasan. "Akkuyu Nükleer Santrali". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.03.

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Sosnov, Georgiy Ivanovich. "Ortadoğu’da Enerji Nakil Hatları Altyapısı". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.04.

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Kemaloğlu, İlyas. "Rusya’nın Enerji Politikasında Türkiye’nin Yeri". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.06.

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Özen, Çınar. "Türk-Rus Enerji İşbirliğinde Doğu Akdeniz". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.08.

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Gafarlı, Orhan. "Hazar Denizi’ndeki Gelişmelerin Türk-Rus Enerji İlişkilerine Etkisi". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.09.

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Sakal, Halil Burak. "Türk Akımı ve Mavi Akım’ın Türkiye Ekonomisine Etkileri". En Türkiye-Rusya İlişkilerinde Enerji. Cappadocia University Press, 2019. http://dx.doi.org/10.35250/sks.02.2019.01.10.

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