Podcasts about Yasin

La inflación en Estados Unidos se mantuvo prácticamente estable en el séptimo mes del año, ayudada por los rubros de vivienda y la energía, de acuerdo con el reporte de la oficina de estadística del Departamento de Trabajo. Los datos más recientes dan cierto alivio al mercado, expectante sobre la próxima reunión de la Reserva Federal.

Your home is full of things that belong to a version of you that no longer exists. Clothes from a life you've outgrown. Books you'll probably never read. Supplies for hobbies you no longerenjoy. Boxes from careers you've already left behind. But what if holding onto the past is holding you back from the life you're meant to live? This comprehensive lecture explores the deep philosophical, psychological, and spiritual dimensions of letting go —from the museum of the past to the freedom of release, from the weight of attachment to the practice of mindful curation. Drawing from the Qur'an, the Sunnah, and profound reflections on change and identity, this lecture offers tenpowerful foundations to help you release what no longer serves you and make space for the person you are becoming. KEY TAKEAWAYS:1. Your home is a museum of who you used to be — it's time to let go2. Attachment is not about the objects, but the identity you attach to them3. Letting go means accepting that a season of your life has ended4. When everything feels important, nothing feels meaningful5. Clinging to the past makes it harder to make room for the new6. Your home should reflect who you are today, not who you used to be7. Curate your life intentionally — choose what stays and what leaves8. Your family will one day have to go through your things — leave a legacy of love, not clutter9. Letting go is not loss — it is liberation10. The life you've been waiting for begins the moment you stop holding onto the one you've already outgrown  SOURCES CONSULTED:• Qur'an: Surah Al-Baqarah, Aal-Imran, An-Nisa, Al-An'am, Al-A'raf, Yusuf, Al-Kahf, Maryam, Ta-Ha, Al-Hajj, Al-Qasas, Luqman, Ya-Sin, Sad, Ghafir, Al-Fath, Al-Hadid, Al-Hashr, Al-Mulk, Al-Insan, Al-Duha, Al-Sharh, Al-Takathur, Al-Zalzalah, Al-Fajr• Sahih Bukhari & Sahih Muslim• Sunan Abi Dawud, Tirmidhi, Ibn Majah, Ahmad SUBSCRIBE for more Islamic reflections on personal growth, intentional living, and spiritual transformation. Book for Counselling/Therapy session here:https://calendly.com/abdulfattahadeyemi/counseling-therapy Download the Adeyemi App from Google Play: https://play.google.com/store/apps/details?id=com.kwickapp.panel.android665e0fb9ed2fa Visit: www.adeyemi.ng⁠ Join Abdulfattah Adeyemi's Community:https://t.me/+Gz7wGuTsRLRmNzU0⁠ FOLLOW ME ON: Podcast: https://open.spotify.com/show/1Ve9GDn0C01bVIffD9D8sS?si=-4hvd8wRQRGuX3uWsuiwQA Instagram: @dr.abdulfattahadeyemiFacebook: @dr.abdulfattahadeyemiTikTok: @dr.abdulfattahadeyemiYouTube:www.youtube.com/@dr.abdulfattahadeyemi #EverChangingLife #LettingGo#DeclutterYourLife #IslamicPersonalGrowth #Minimalism #Attachment #ClutterFree#Legacy #HomeAndSoul #IslamicWisdom #QuranReflection #SpiritualGrowth#IntentionalLiving #Release #MindfulCuration #Simplicity #IslamicLifestyle#PersonalTransformation #SelfGrowth #LifeChanges #QuranicGuidance ever changing life, letting go,declutter your life, islamic personal growth, minimalism, attachment, clutterfree, legacy, home and soul, islamic wisdom, quran reflection, spiritualgrowth, intentional living, release, mindful curation, simplicity, islamiclifestyle, personal transformation, self growth, life changes, quranicguidance, museum of the past, weight of attachment, fear of letting go,illusion of meaning, cost of clinging, home as mirror, legacy of clutter,freedom of release, live now, addendum, islamic lecture, quran and change

25. yılını kutlamanın coşkusu içindeyken bunları hatırlatmak fazla neşe verici olmayabilir ama, öyle başlayalım sözlerimize, sonra toparlarız: Siyasi hareketlerin de insanlar gibi ömürleri vardır. Kimi daha doğmadan tükenir; kimi iktidara gelir ama iz bırakamadan çekilir; kimisi ise yalnızca hükümet etmez, içinde bulunduğu dönemin yönünü değiştirir. AK Parti ise bugün geride bıraktığı 25 yılın sonunda artık sadece bir siyasi parti olarak değil, Türkiye›nin son çeyrek asrına damgasını vurmuş, aslında çok daha uzun bir perspektifte emsalsiz bir tarihî tecrübe olarak değerlendirilmeyi hak ediyor.

Mekke'de Türkiye, Suudi Arabistan ve Pakistan arasında imzalanan Ortak Savunma Anlaşması'nın en dikkat çeken veya üzerinde durulan maddesi bu ittifakın özellikle herhangi bir ülkeye veya tarafa karşı olmadığıydı.

İsrail'in ateşkese rağmen Gazze'de sistematik olarak devam eden soykırımının, Batı Şeria'da barbar gaspçı terörünün üzerine İran'a, Lübnan'a rutin saldırıları, Yemen'de ve Libya'da son günlerde ortaya çıkan hareketlilikler Sudan'da yaklaşık 3 yıldır devam etmekte olan insanlık dramını gündemden düşürüyor olabilir.

İsrail'in bugüne kadar imzaladığı hemen her ateşkes anlaşmasının artık iyice alışıldık bir rutini, anlaşmaların standart bir formatı gibi: Anlaşma imzalanır, uluslararası kamuoyu rahat bir nefes alır, arabulucular diplomatik başarılarını ilan eder, ardından İsrail çok geçmeden, hatta anlaşma imzalandığı esnada anlaşmanın ruhunu da hükümlerini de ihlal etmeye başlar. Çünkü İsrail açısından ateşkes hiçbir zaman barışa giden yol olmamıştır. Ateşkes, uluslararası baskıyı geçici olarak hafifleten, ordusunu yeniden organize eden, yeni askerî hedeflerini belirleyen ve bir sonraki saldırı dalgasına hazırlık yapan taktik bir ara dönemden ibarettir.

Müslümanlar asırlar boyunca Hz. Peygamber'i “yürüyen Kur'an” olarak tanımladılar. Hz. Âişe'ye onun ahlakı sorulduğunda verdiği cevap son derece dikkat çekicidir:

RevisionThe surah* Al-Baqarah means the cow.* 286 ayat — the longest surah in the Quran.* Nicknamed the peak of the Quran (Sanam al-Quran).* Surah Al-Baqarah and Surah Ali Imran are twin surahs. If you read them, study them, memorise them and act on their lessons, they will come on the Day of Judgement as clouds — shade on a day when there is no shade except the shade of Allah.* The surah has nine parts. We are in Part 1: Types of People.Ayah 1 — Alif Lam MimWhat does it mean? There is a meaning, but we do not know it. Our answer is: Wallahu a'lam — Allah knows best.We may not know the meaning, but we can learn the wisdom behind it.1. It is a surprise call.The Prophet ﷺ was unlettered — he did not read or write. A person who does not read or write does not recite alphabets. So the fact that he recited letters was a surprise in itself.There is a second surprise. Listen to Arabs speaking their own language — they do not speak in tajweed. But the Prophet ﷺ recited Alif Lam Mim with full tajweed rules. A strange combination of letters, recited in a way no one spoke. It caught the audience's attention immediately.2. It is a challenge.Poetry was the highest art form of the Arabs at that time. When the Quran came, they refused to accept it was from God — they said Muhammad ﷺ made it up, or learned it from somewhere.So Allah opens with letters: Alif Lam Mim. Alif Lam Ra. Qaf. Ha Mim. Ya Sin. The same alphabet you have. Go and produce something like it.3. It is a gate of humility.There are things our minds can fully understand, and there are things beyond our minds. Before we can receive guidance, we have to accept that limit.Example: Why is Fajr two rak'ah, but Dhuhr and Asr are four? Fajr is at a quiet time when you have space; Dhuhr falls in a rushed 20-minute lunch break at school. Why not make them equal? Wallahu a'lam. We obey.Does “wallahu a'lam” mean we obey blindly? No. We arrive at obedience through reason:* The universe cannot exist without a creator.* That creator cannot himself be created — there must be an uncreated Creator.* A Creator who made a universe this complex and this beautiful must be wise.* When someone infinitely wiser than you tells you to do something — you do it.We accept Allah through revelation and through reason. Once that foundation is in place, obedience follows. That is the gate of humility.And we are still allowed to look for the wisdom. Two rak'ah at Fajr — you are fresh, you do not need much. Four at Dhuhr — you are hungry, tired, and about to become “hangry,” so you stop and reset. Four at Asr — before you carry your work stress home to your family, you offload it onto Allah first. Iyyaka na'budu wa iyyaka nasta'in — You alone we worship, and You alone we ask for help.Who are we asking? The Creator of everything. Next to Allah, how big is our problem? This is why a person of prayer can walk back to their problem and face it — you are not facing it alone.Ayah 2ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ“That is the Book, no doubt in it, guidance for the people of taqwa.”* Dhalika — that* al-Kitab — the Book* la rayba fihi — no doubt in it* hudan lil-muttaqin — guidance for the people of taqwaThe link to Al-Fatihah. In Al-Fatihah we made the du'a: Ihdinas-siratal mustaqim — guide us to the straight path. We asked for guidance. Allah answers immediately: the guidance is in this Book.Guidance for everyone, or only for some? In ayah 185 of this same surah, Allah says the Quran was sent down as guidance for all mankind. Here in ayah 2, it says guidance for the people of taqwa.The offer is open to everyone. The people of taqwa are the ones who take the offer up.New Material: What Is Taqwa?The literal meaningTaqwa comes from the root waw – qaf – ya, which carries the meaning of protection.Because taqwa also contains an element of fear, the literal meaning is: protective fear.Protective fear vs paralysing fear* Fire in the building. Protective fear: you get out. Paralysing fear: you freeze — or you film it for TikTok.* Exam next week. Protective fear: you start studying. Paralysing fear: “que sera sera” — you give up.* The difference. Protective fear moves you to act. Paralysing fear stops you from acting.Note on the snake example from class: standing still is the correct response to an Australian snake, because they are not hunting us — they bite out of fear when they feel threatened. That is a considered decision, not a freeze.Fear on its own is not enough. If you find out at 9pm that there is a test tomorrow morning and you decide there is no point trying, you are still afraid — but the fear has paralysed you.This is why taqwa needs the two wings we studied earlier: fear and love/hope. Without hope you will not move. Taqwa is not just fear — it is fear balanced by love.What are we protecting ourselves from?When Allah uses the word taqwa in the Quran, it means: protect yourself from Allah's anger and His punishment, and move towards His mercy and forgiveness.In practice: what Allah told you not to do — don't do it. What Allah told you to do — do it.Story time: Umar and Ubayy ibn Ka'bWho is Ubayy ibn Ka'b? One of the Companions the Prophet ﷺ named as the best reciters of the Quran — if you want to hear the Quran as Jibril brought it, listen to these people. When Umar ibn al-Khattab established Taraweeh in congregation, he appointed Ubayy as the first Taraweeh imam. Ubayy recited so long that the Companions would lean on the walls and pillars of the masjid, and the prayer would end just in time for a small meal before Fajr.The conversation:Umar ibn al-Khattab asked him, “What is taqwa?”Ubayy answered with a question: “Have you ever walked through a path full of thorns?”Umar said, “Yes.”“How did you do it?”Umar said, “I would lift my garment and walk carefully.”Ubayy said: “That is taqwa.”Arab dress is long and flowing. On a thorny path you gather it in, and you watch every step — so your clothes are not snagged and your feet are not cut.That is life. Every step, you are aware: Is this bringing me closer to Allah, or further away? Would Allah be pleased with this, or angry?The technical meaningLiteral meaning = the dictionary meaning.Technical meaning = the meaning in context.Example: the word site. Literally, a place. Say it to a builder and he means a construction site. Say it to a web developer and she means a website. Same word, different technical meaning depending on context.So for taqwa:* Literal: protective fear* Technical: mindfulness of AllahBeing constantly aware of whether something is beloved to Allah or disliked by Him, and whether a decision takes you towards Him or away from Him.A person of taqwa will be guided by the Quran, because that is where you find what Allah loves, what He dislikes, what He made obligatory and what He made forbidden.Ayah 3 — The Signs of TaqwaTaqwa is in the heart. The Prophet ﷺ said, “At-taqwa ha huna” — taqwa is here — pointing to the chest. You cannot display it. But it produces signs, and the signs can be seen.الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ“Those who believe in the unseen, establish the prayer, and spend out of what We have provided for them.”1. They believe in the unseen (yu'minuna bil-ghayb)Every pillar of iman involves something unseen:* Allah — we cannot see Him.* Angels — we cannot see them.* Books — we can hold a mushaf, but we did not see Jibril bring it down. That process is what makes it different from every other book.* Prophets — the Companions could see Muhammad ﷺ the man. What they could not see was him receiving revelation, and that is what made him a prophet.* Day of Judgement — not yet seen.* Divine decree (qadar) — never seen.Remember the three dimensions of the religion — the what, the why, and the how. Iman is the why: the root system. You do what you do because you believe Allah commanded it.2. They establish the prayer (yuqimunas-salah)Belief is invisible. Prayer is what that invisible belief looks like when it comes out.3. They spend from what Allah has given them (wa mimma razaqnahum yunfiqun)Not “what they earned” — what We have provided them. The wealth was never theirs to begin with.Next WeekWe continue with the details of ayah 3, and aim to reach ayah 5 — unless our guest speaker joins us, in which case Islamic Studies runs instead.Key Terms* Wallahu a'lam — Allah knows best* Taqwa — literally: protective fear. Technically: mindfulness of Allah* Muttaqin — the people of taqwa* Ghayb — the unseen* Sanam al-Quran — the peak of the QuranQuestions to Test Yourself* What does Al-Baqarah mean, and how many ayat does it have?* Give the three wisdoms behind Alif Lam Mim.* Translate ayah 2 into English.* What is the difference between protective fear and paralysing fear? Give one example of each.* What did Ubayy ibn Ka'b compare taqwa to?* What is the difference between a literal meaning and a technical meaning?* Name the three traits of the people of taqwa mentioned in ayah 3.* Why is belief in the Quran still “belief in the unseen” when you can hold a copy in your hands? This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.grounded.day/subscribe

Geçtiğimiz günlerde Yemen'de Husi iktidarına karşı ortaya çıktığını anlattığımız enteresan durumlar esnasında hem Libya hem de Tunus'ta da benzer istikamette enteresan gelişmeler cereyan ediyordu. Arap Baharı'nın bu üç ülkesinin aynı anda hareketlenmiş olması başlı başına kayda değer bir durum. Bunlar karşı-devrim süreçlerinin bir istikrar oluşturamadığı gibi halktaki daha iyi yaşam, hürriyet, adalet ve ekmek taleplerinin ertelense de sonuna kadar bastırılamayacağının işaretleri olarak okunabilir.

Thursday Night MajlisJuly 30th, 202615th Safar 1448Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

Zum Staffelabschluss von Prominent Getrennt geht es ums Wiedersehen — und um die Frage, was am Ende einer Staffel eigentlich übrig bleibt. Drei Ex-Paare sind gar nicht erst dabei: Jessi und Germain, Fabi und Tanina, Vivi und Mo werden nicht genannt, nicht vermisst, nicht erklärt.Von denen, die bleiben, wird jede:r in eine Rolle sortiert. Ich spreche über Yasin und Samira und die Frage nach dem Comeback, über Joshi, der Reflexion zeigt und sich trotzdem nicht von allem freispricht, und über Rebecca und Gök, bei denen es um Sexualität als Bringschuld und um eine Trennung kurz nach der Geburt geht. Über Tessa, die widerspricht und Partei ergreift — und genau dafür als anstrengend gilt. Und über Vanessa und Aleks: Sie bekommt zugestanden, nicht neben ihm sitzen zu müssen, und im Netz massiven Hate. Er wird zum Abschluss belohnt, indem aus seinem Buch vorgelesen wird.Ich freue mich über Nachrichten auf ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Yemen'de 2014 yılında Husilerin başkent Sana'yı ele geçirmesiyle başlayan siyasî kriz, kısa sürede geniş çaplı bir iç savaşa dönüştü. 2015 yılında uluslararası koalisyonun müdahalesiyle çatışmalar daha da derinleşirken, ülkenin altyapısı büyük ölçüde tahrip oldu; sağlık, eğitim ve kamu hizmetleri çöktü. Birleşmiş Milletler'in de defalarca dikkat çektiği gibi Yemen, dünyanın en ağır insani krizlerinden biriyle karşı karşıya kaldı.

Son günlerde Yemen'de enteresan şeyler oluyor. İstanbul'da zaman zaman bir araya geldiğimiz Türkiye'de yaşayan Yemenlilerin son buluşmamızda aktardığı bilgiler Yemen'de yakından takip edilmeyi gerektiren, fırtına öncesi bir hareketliliğin yaşandığını gösteriyor.

Das Ungeheuerchen spuckt Feuer und Yasin bemerkt das nicht einmal. Wie kann er das wieder gut machen? Er hat eine glänzende, glitzernde Idee! (Eine Geschichte von Meike Haas, erzählt von Paul Herwig.)

Dün Mescid-i Aksa'da yaşananlar, sıradan bir provokasyon ya da alışıldık bir yerleşimci baskını değildi. İsrail Ulusal Güvenlik Bakanı Itamar Ben Gvir'in öncülüğünde 4 bin 248 yerleşimci, yoğun polis koruması altında Mescid-i Aksa'nın avlusuna girdi. Aralarında bakanlar, milletvekilleri, hahamlar ve “Tapınak” örgütlerinin yöneticileri vardı. Talmud ayinleri yaptılar, secde ettiler, ilahiler söylediler. Ben Gvir ise Mescid-i Aksa'nın avlusunda yaptığı açıklamada, “Yahudiler artık Tapınak Dağı'nda eskisinden çok daha rahat ibadet ediyor” diyerek aslında İsrail'in uzun zamandır adım adım uyguladığı stratejiyi bir güç ve suç gösterisi eşliğinde açıkça ilan etti.

Geçtiğimiz günlerde Reuters'ın geçtiği bir haber, ilk bakışta ABD'nin göç politikalarına ilişkin teknik bir düzenleme gibi görünüyor. Ama dikkatle okunduğunda, Amerika'nın küresel üstünlüğünü inşa eden en önemli sermayesini riske atan tarihî bir zihniyet değişimini haber veriyor.

Das Ungeheuerchen wünscht sich, dass einmal alle Badegäste vor seinem Gebrüll davonlaufen. Yasin hat einen Plan, wie das - scheinbar - gelingen kann. (Eine Geschichte von Meike Haas, erzählt von Paul Herwig.)

Yasin entdeckt am Badeweiher ein Ungeheuer. Naja: ein UngeheurCHEN. Es ist unglücklich, weil niemand vor ihm erschrickt. Doch Yasin kann es trösten. (Eine Geschichte von Meike Haas, erzählt von Paul Herwig.)

Toplumların büyük felaketler karşısındaki reflekslerinden biri yardımlaşmadır. Diğer bir refleksi ise bu felakete dair hikâyeyi kurmaktır. O hikâyede mutlaka bir kahraman vardır ve mutlaka bir suçlu vardır. Çünkü karmaşık gerçeklikler zihinleri yorar; insanlar büyük felaketleri birkaç isim üzerinden açıklamayı tercih eder.

Bir önceki yazıda, Türkiye Uluslararası İslam, Bilim ve Teknoloji Üniversitesi'nin kuruluşunu 1977 Mekke'de düzenlenen Birinci Dünya Müslüman Eğitim Konferansı'ndan itibaren gelişen daha geniş bir fikrî arayışın içine yerleştirmiştik. Mekke Konferansı'nın ortaya attığı temel soru şuydu: Müslümanlar modern bilim ve teknolojiyi üretirken kendi varlık, insan, ahlak ve bilgi anlayışlarını nasıl muhafaza edeceklerdi?

Bir darbe teşebbüsünün ve ona karşı sergilenen destansı direnişin üzerinden geçen on yıl, yaşananları daha serinkanlı değerlendirme imkânı veriyor. Bu mesafeden geriye baktığımızda görüyoruz ki, 15 Temmuz'u sadece başarısız olmuş bir darbe girişimi olarak okumak, onun tarihsel anlamını eksik bırakmak olur.

Bangladeş'e gitmişken, ülkenin yaklaşık on yıldır gündeminden hiç düşmeyen en önemli meselelerinden biri olan Rohingya krizini ele alan bir yuvarlak masa toplantısına da katıldık. Centre for Civilizational Dialogue ile BIIT Trust (Bangladesh Institute of Islamic Thought) tarafından düzenlenen toplantının başlığı: “Rohingya Krizinde Yol Almak: Geri Dönüş Uzak Bir Hayal mi?”

Bangladeş'te bugün konuşulan temel mesele artık devrimin gerçekleşip gerçekleşmediği değil, devrimin hedeflerinin ne kadarının hayata geçirilebileceğidir. Geçen yılın heyecanı ve coşkusu yerini daha gerçekçi, daha olgun ve daha sorgulayıcı bir siyasi atmosfere bırakmış görünüyor.

Yaklaşık bir yıl aradan sonra Bangladeş'e yeniden geldim. Bir yıl önce Temmuz Devrimi'nin yıldönümü münasebetiyle bulunmuş, devrimin heyecanını, gençlerin coşkusunu, toplumun yeniden nefes alışını ve uzun yıllar boyunca bastırılmış bir halkın özgürlükle ilk karşılaşmasının oluşturduğu psikolojik atmosferi gözlemleme fırsatı bulmuştum. Açıkçası bu yıl geldiğimde geçen yıl fazla dikkatimi çekmemiş olan yağmurların Bangladeş'teki Devrim sürecini çağrıştıran yanlarından bir metafor çıkarmaktan kendimi alamadım.

Ich bin zurück aus dem Urlaub und habe heute Matteo zu Gast — und wir nehmen uns gleich zwei Folgen vor, in denen die Staffel (noch mehr) kippt.Aleks und Vanessa gehen in die Zeit zu zweit, und was dort passiert, verlässt den Rahmen einer Beziehungsaussprache. Wir reden darüber, wie RTL die Szene rahmt, was ein eingeblendetes Hilfetelefon mit echter Einordnung zu tun hat, und warum sich die Empörung im Netz gegen die Frau richtet, die weint, statt gegen den Mann, der ein Glas wirft.Dazu der Gegenentwurf: Vanessa und Richard verhandeln dieselbe Trennung ganz anders. Tessa und Jakob eskalieren über zwei Folgen bis zum Fazit inkompatibel — und Tessa erklärt hinterher auf Instagram, was vor der Zeit zu zweit passierte und nie gezeigt wurde. Jessica wird zur Projektionsfläche für eine Wut, die eigentlich den Ex-Partnern gilt. Und in der Nominierung reicht ein einziges Wort, um Yasin komplett aus der Fassung zu bringen.

İsrail hükümeti, Dışişleri Bakanı Gideon Sa'ar'ın girişimiyle 1915 hadiselerini “Ermeni Soykırımı” olarak tanıma kararı aldı. Kararın gerekçesi tam bir stand-up şov şakası gibi: “Tarihî ve ahlaki sorumluluk.”

In this episode of V-FM Pensions, hosts Nico and Darren chat to Mohammed Ali Yasin from Lunate Capital and Ghaf Benefits about the UAE's end of service benefits system and how it compares to the UK pensions landscape. We chatted through how the UAE system has evolved from paying expats (a significant majority of the UAE's population) a lump sum based on years of service with balances sitting unfunded on employer balance sheets, to one allowing contributions to be invested. We discuss with Mohammed what the future holds for the development of the UAE system, and, of course, find out what value for money means to him.

Suriye'den son dönüşümde kulaklarımda Dr. Rania'nın babası Muhammed İyd Abbasi'nin 1980 yılında girdiği Tedmur cezaevinde 13 yıl boyunca çektiği işkencelerin korkunç anlatımları kalmıştı. 8 Aralık 2024 tarihinde Suriye'nin 60 yıllık Baas rejiminden özgürleşmesinden hemen sonra ortaya saçılan Seydnaya vahşeti rejimin katliamları, işkenceyi, her türlü insan hakkı ihlalini nasıl sistematik hale getirmiş olduğunu gözler önüne seriyordu.

311. bölüme Yüksek performanslı yaşam serimizin son bölümüne hoş geldiniz. Bugün teoriden sahaya iniyoruz. Koşu kulübünün tam ortasındayız. Peki yüksek performans gerçekten tek başına mı inşa edilir, yoksa birlikte mi? Runarchy Koşu Kulübü kurucusu Yasin Birinci ve Özkan Vural bu soruya hem ayakkabılarıyla hem de deneyimleriyle cevap veriyor. (00:00) Yüksek performans tek başına mı inşa edilir, yoksa birlikte mi? (02:50) Neden insanlar artık evlerinde koşu bandında değil de topluluk halinde koşmayı tercih ediyor? Koşu kulüpleri modern şehir yaşamının yalnızlığına bir çözüm mü getiriyor? (05:46) Koşu senin için nasıl başladı? Hobi miydi, stres atma yöntemi miydi, yoksa bir dönüm noktası mıydı? (07:16) Koşmaya başladıktan sonra iş yaşamınıza, enerjinize ya da karar alma biçiminize etkisi olduğunu fark ettiniz mi? (10:34) Türkiye'deki koşu kulübü artışı hakkında elimizde istatistikler var mı? (12:06) Grup koşularının bireysel antrenmanlara kıyasla %40 daha uzun sürdüğü bulgusuna katılıyor musunuz? (13:44) Sabah mı koşmalı, akşam mı koşmalı? Enerji farkı oluyor mu? (15:34) Koşu sonrası grup olarak kahvaltı/yemek durumu oluyor mu? (15:54) İş ortamınızda sizden ilham alıp koşuya başlayan arkadaşlarınız oldu mu? (17:38) Koşu kulüpleri "yeni nesil sosyal kulüpler" olarak tanımlanıyor — ne düşünüyorsunuz? (18:48) Farklı grupları bir araya getirerek ön yargıları azaltan kamusal bir görev üstleniyor mu koşu kulüpleri? (20:30) Koşu disiplini iş hayatında hangi açılardan geliştirdi sizi? (21:18) Koşarken zihninizi boşaltabiliyor musunuz? (22:00) Beyaz yakalılar arasında koşu trendinin artmasının nedeni ne? (25:35) Gruba katılmak için neler yapmak gerekiyor? (27:50) Sokaklarda koşabiliyor musunuz? (28:07) Koşmak isteyenlere son tavsiyeleriniz neler? (30:33) Kitap/film önerisi? Born to Run - https://www.goodreads.com/book/show/29072594-born-to-run?from_search=true&from_srp=true&qid=IWjwue9U20&rank=2 Yasin Birinci - https://www.instagram.com/yasone/ Özkan Vural - https://www.instagram.com/ozkanvural_/followers/mutualOnly https://www.runarchy.org/ Sosyal Medya takibi yaptın mı? ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠X⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  – ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Linkedin⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Goodreads⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Bülten⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠E-Posta⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Bu çalışmaları ve emeklerimi desteklemek için ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  ve ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Buy Me A Coffee⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ hesabımız⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Üniversiteler uzun zamandır bilgi üretiminin merkezi olmaktan çok, bilgiyi tasnif eden kurumlar olarak varlıklarını sürdürmeye yönelmiş durumdalar.

1927 ve 1930 yılları arasında ülkenin belli başlı merkezlerine yurt dışından heykeltraşlara yaptırılan büyük anıt heykeller bir “tek adam” kültünün yaratılmasında önemli bir rol oynayacaktır.

Türkiye'de son dönemde yerel yönetimlerin meydan düzenleme çalışmaları sırasında heykellerin taşınması, kaldırılması veya korunamaması ve bu anların sosyal medyada yayılmasıyla Atatürk heykelleri tartışması yeniden alevlenmiş görünüyor. En son İzmir'in Foça ilçesine bağlı Gerenköy Meydanı'nda yapılan çevre düzenlemesi sırasında Atatürk heykelinin yerinden sökülerek yol kenarına, korumasız bir şekilde bırakılmasıyla ilgili haber ve heykelin özensizce kenara atılmış gibi duran görüntülerinin sosyal medyada hızla yayılması, ulusal düzeyde bir “saygısızlık” ve “ihmal” tartışmasını alevlendirdi.

Modern dünyanın kendisini anlamlandırmak için başvurduğu en güçlü anlatılardan biri sekülerleşme anlatısıdır.

Laura ist für die Besprechung der 8. Prominent Getrennt Folge wieder da! Und sie hat die Zeit zu zweit von Vanessa und Alex bereits gesehen. Mehr verrät sie aber nicht.In Folge 8 fällt auf, dass fast alle Kandidatinnen und Kandidaten eine Diskrepanz zwischen dem zeigen, was sie sagen, und dem, was sie tun. Joshi ist da um zu klären — und geht, wenn es ernst wird. Jakob und Tessa verhandeln den Händchenhaltbro-Status. Yasin erholt sich durch Kuscheln mit Samira von seiner Todeskrankheit und übernimmt sofort wieder die Führung. Rebecca wirft der Allianz beim Auszug vor, die Menschlichkeit zu verlieren — dabei wurden sie einfach nach den Regeln rausgewählt. Und Vanessa B. kritisiert Jessicas überzogene Mimik.Außerdem: warum die gemeinsame Geschichte von Jessica und Germain bei The 50 und Good Luck Guys hier einfach nicht existiert, Alex der mitten im Gespräch geht weil es ihn langweilt, und was Vivien über alle Männer im Haus zu sagen hat.

“Bunlar hangi dinin ilahiyatçısı?” diye yazmış bir okur, bildiri metnini haber yapan bir paylaşımın altına. İlahiyatçılardan “Şeriatın insan onurunda karşılığı yok!” başlıklı bir bildiri okuyunca başka ne tepki verebilirsiniz? Tabii okur muhtemelen Şeriat'ı İslam'la özdeşleştirdiği için öyle demiştir. Yoksa hangi dinin ilahiyatçısı olursa olsun Şeriat kavramını sözüm ona insan onurunun karşısına bu kadar cahilce koymaz. Koyanı ne ilahiyatçı sayarlar ne de adam yerine koyup muhatap olurlar.

ŞAM. Bu sefer Dr. Rania el-Abbasi, eşi ve 6 çocuğunun taziyesi için geldiğim Suriye'nin suç ve zulüm şebekesinden kurtuluşunun ardından bu beşinci, bu yıl içerisindeki ikinci ziyaretim oluyor.

ŞAM. Bir süre önce Suriye'de Tadamun Kasabı olarak bilinen Emced Yusuf'un saklandığı yerde yakalanmasının ardından yapılan sorgular ve elde edilen bilgi ve veriler 13 yıl önce Dr. Rania el-Abbasi ve 6 çocuğunun eşiyle birlikte kayboluşunun üzerindeki perdeyi kaldırmıştı.

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsBIBLIOGRAPHYHidden Rooms, Holy Water, and the DeadWhite, L. Michael. The Social Origins of Christian Architecture, Volume I: Building God's House in the Roman World: Architectural Adaptation Among Pagans, Jews, and Christians. Trinity Press International, 1996. Key use: Essential source for early Christian architectural adaptation, especially the shift from domestic and semi-domestic gathering spaces toward more specialized Christian buildings. White's work is useful for showing that early Christian architecture develops inside a broader Roman social and architectural world, not in isolation.White, L. Michael. The Social Origins of Christian Architecture, Volume II: Texts and Monuments for the Christian Domus Ecclesiae in Its Environment. Trinity Press International, 1997. Key use: Companion volume for the textual and archaeological evidence behind the domus ecclesiae, early meeting spaces, and the built environment of pre-Constantinian Christianity.Yale University Art Gallery. “Christian Building.” Dura-Europos: Excavating Antiquity. Key use: Strong anchor for the Dura-Europos Christian building and its wall paintings. Yale notes that the Christian paintings were uncovered in 1932 and that Clark Hopkins described the murals as preserved from more than three-quarters of a century before Constantine recognized Christianity in 312.Yale News. “House Call: A New Study Rethinks Early Christian Landmark.” 2024. Key use: Useful cautionary source for not oversimplifying Dura-Europos as merely a domestic “house church.” The report highlights recent scholarship reexamining how domestic the Dura Christian building really was and why its architectural classification needs care.Smarthistory. “Dura-Europos.” Key use: Accessible overview of Dura-Europos as a multicultural Roman frontier site, including the adapted Christian building used as a meeting place and baptistery in the first half of the third century.Peppard, Michael. The World's Oldest Church: Bible, Art, and Ritual at Dura-Europos, Syria. Yale University Press, 2016. Key use: Major source for the Dura-Europos Christian building, its baptistery, biblical imagery, ritual use, and the danger of reading the site too simply through later church categories.Snyder, Graydon F. Ante Pacem: Archaeological Evidence of Church Life Before Constantine. Mercer University Press, revised edition, 2003. Key use: Important archaeological source for Christian life before Constantine, especially material evidence for worship, burial, symbols, and everyday Christian practice before public imperial privilege. Mercer University Press identifies the book as focused on archaeological evidence of church life before Constantine.Jensen, Robin M. Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions. Baker Academic, 2012. Key use: Core source for baptismal images, ritual meaning, water, initiation, death and rebirth, and the way visual programs frame baptismal practice.Jensen, Robin M. Understanding Early Christian Art. Routledge, 2000. Key use: Early Christian visual culture, catacomb imagery, baptismal scenes, Good Shepherd imagery, Jonah, Daniel, Lazarus, and the visual language of salvation and resurrection.Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Eerdmans, 2009. Key use: Major historical and theological source for baptismal practice, initiation, immersion, anointing, catechesis, and the development of baptismal rites.Johnson, Maxwell E. The Rites of Christian Initiation: Their Evolution and Interpretation. Liturgical Press. Key use: Development of initiation rites, catechumenate, baptism, post-baptismal rites, and how Christian initiation becomes structured over time.Spinks, Bryan D. Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent. Ashgate, 2006. Key use: Long-range ritual and theological development of baptism, useful for tracking how early baptismal space later becomes more formalized.Britannica. “Catacomb.” Key use: Baseline definition of catacombs as subterranean cemeteries composed of galleries or passages with recesses for tombs; useful for correcting the popular misconception that catacombs were primarily secret churches rather than burial landscapes.Stevenson, James. The Catacombs: Rediscovered Monuments of Early Christianity. Thames & Hudson, 1978. Key use: Classic overview of Roman catacombs, burial architecture, inscriptions, symbols, and early Christian memory.Rutgers, Leonard V. Subterranean Rome: In Search of the Roots of Christianity in the Catacombs of the Eternal City. Peeters, 2000. Key use: Catacombs as archaeological and social evidence, including burial practice, community identity, and the relationship between Jews, Christians, and Roman funerary culture.Fiocchi Nicolai, Vincenzo, Fabrizio Bisconti, and Danilo Mazzoleni. The Christian Catacombs of Rome: History, Decoration, Inscriptions. Schnell & Steiner, 2002. Key use: Detailed treatment of catacomb history, inscriptions, burial spaces, and visual programs.Brown, Peter. The Cult of the Saints: Its Rise and Function in Latin Christianity. University of Chicago Press, enlarged edition. Key use: Essential source for the holy dead, saint veneration, relics, tombs, pilgrimage, and the way corporeal remains became central to Christian religious life. The University of Chicago Press describes Brown's work as exploring how worship of saints and their corporeal remains became central to religious life in Western Europe.Brown, Peter. The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity. Columbia University Press, 1988. Key use: Christian body theology, asceticism, holiness, discipline, and why the body is so central to late antique Christian imagination.Yasin, Ann Marie. Saints and Church Spaces in the Late Antique Mediterranean: Architecture, Cult, and Community. Cambridge University Press, 2009. Key use: Churches, saints, relics, cult practice, community identity, and how sacred spaces are organized around holy bodies and memory.Grabar, André. Martyrium: Recherches sur le culte des reliques et l'art chrétien antique. Key use: Classic work on martyr shrines, relic cult, and the relationship between architecture, art, and the holy dead.van Gennep, Arnold. The Rites of Passage. Key use: Separation, liminality, and incorporation. Crucial for baptism, catechumenate, thresholds, initiation, and the movement from outsider to insider.Turner, Victor. The Ritual Process: Structure and Anti-Structure. Key use: Liminality, threshold states, ritual transition, and communitas. Useful for baptism, catacomb descent, martyr devotion, and controlled access.Kilde, Jeanne Halgren. Sacred Power, Sacred Space: An Introduction to Christian Architecture and Worship. Oxford University Press, 2008. Key use: Christian buildings as arrangements of power, worship, divine presence, and embodied access. Useful for thresholds, sanctuary divisions, nave, altar, and congregation.Kieckhefer, Richard. Theology in Stone: Church Architecture from Byzantium to Berkeley. Oxford University Press, 2004. Key use: Church architecture as theology made spatial. Useful for altar, pulpit, nave, threshold, symbolic layout, and worship practice.Krautheimer, Richard. Early Christian and Byzantine Architecture. Yale University Press / Pelican History of Art. Key use: Classic architectural history for early Christian and Byzantine buildings, including the shift from pre-Constantinian spaces to basilicas, baptisteries, martyr shrines, and later monumental forms.Mathews, Thomas F. The Clash of Gods: A Reinterpretation of Early Christian Art. Princeton University Press, 1993. Key use: Early Christian imagery, visual conflict, ritual meaning, and the development of Christian art within the Roman world.Elsner, Jaś. Imperial Rome and Christian Triumph: The Art of the Roman Empire AD 100–450. Oxford University Press, 1998. Key use: Roman visual culture, Christian adaptation, imperial imagery, and the shift into Christian public art and architecture.MacMullen, Ramsay. Christianizing the Roman Empire: A.D. 100–400. Yale University Press, 1984. Key use: Social and historical context for Christian expansion before and after Constantine, useful for understanding how Christian space changes as Christianity grows.Mango, Cyril. Byzantine Architecture. Key use: LonAlso want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

Estate of Teion Yasin Cooper v. Milwaukee County

Welcome to Mysteries to Die For and this Toe Tag.I am TG Wolff and am here with Jack, my piano player and producer. This is normally a podcast where we combine storytelling with original music to put you at the heart of mystery. Today is a bonus episode we call a Toe Tag. It is the first chapter from a fresh release in the mystery, crime, and thriller genre.Today's featured release is The Missing Corpse by Yasin KakandeTG Wolff ReviewThe Missing Corpse is a thriller. CIA operative Shawn Wayles has a new mission. Quietly enter Uganda and find President Joel Katila Muaji is dead or alive. Determine if he is alive, has ceded power, is being forced out, or is dead (hint: it's door #4). Whichever it is, bring back proof. In the complicated politics of Uganda, the order is anything but simple.Bottom line: The Missing Corpse is for you if you like powerfully told, hard-hitting thrillers.The story is told from three prospectives. Shawn Wayles is the traditional hero. He is an experienced operative, educated, gutsy and bold, and is a marksman. With no dog in the race, he is determined to execute his mission without prejudice.General Mlevi Kainewaragi is Shawn's counterpart. Son of Muaji, the middle-aged man is power hungry, dictatorial, and shrewd. He is working out of the public eye to orchestrate the next phase of Uganda's history.Joanne Nambatya is the innocent caught in the middle. She and her sister-friend Helen Namusoke work in Uganda's sex trade to provide for themselves and Joanne's son. Joanne has no interest in state politics, and when her association with Shawn puts her on a kidnap list, her only goal is to survive.THE MISSING CORPSE takes us to the beautiful Ugandan countryside but also to it's underbelly. Lovers of hard-hitting thrillers with car chases, fighting, and continuously changing odds will find a lot to sink your teeth into. Trigger warnings apply for depictions of graphic sex and sexual violence and torture.The logic stands-up in this cat-and-mouse style story. Shawn's mission is consistent from the start, as is the General's goal. What happens when the two collide is the thing of thrills. I have a few small questions about Joanne, but nothing that detracts from the story. The ending was very interesting from a storytelling perspective but certainly was satisfying.THE MISSING CORPSE is the second book in The General's Project series. I have not read the first. Book 2 is set some four years later with, from what I can tell, little carrying over. Meaning readers can dive into the series here.The Missing Corpse is published by Black Writers Ink and promoted by Partners In Crime Tours and is available from online book retailersBook Links: Amazon | Kindle | Barnes & Noble | BookShop.org | AudibleAbout Yasin KakandeYasin Kakande is an international journalist, TED Global Fellow, and author of several critically praised non-fiction books, including “Why We Are Coming” and “Slave States,” which offer fresh perspectives on immigration and geopolitics. His journalism career includes contributions to outlets such as The New York Times, Thomson Reuters, Al Jazeera, The National, and The Boston Globe. Yasin holds an MFA in Creative Writing from Emerson College and resides outside Boston.Wondering what to read after you finish The Missing Corpse? Partners in Crime Tours is your ultimate destination for all things mystery, crime, thriller, and cozy! Since 2011, they've been working to fill bookshelves with gripping and heart-pounding reads. Discover new mystery series and connect with other fans with Partners in Crime. Look up Partners in Crime Tours on the web or your favorite social media – partnersincrimevbt.com.And Authors, whether you're looking to promote your latest thriller, discover a new mystery series, or connect with fellow fans of the genre, PICT has you covered. Check out their promotion options that come with the personal attention of a dedicated coordinator.Join us next week for Season 9 Stuff That Can Kill You. It's episode 9 and magnetism is our STCKY means of murder in Magnetically Ever After, a Minka Avery mystery, by Karina Bartow.

The Key is a new online publication dedicated to covering Palestine as “the core issue at the heart of the modern world.” We're joined by its editor-in-chief, Sara Yasin, former managing editor of the LA Times. The Key is an outgrowth of PalFest, an annual traveling literature festival that gathers Palestinian and international writers in Palestine.You can find The Key at thekeymagazine.comWe talk about Lama Zuhair Khouri's essay “The Conscripted Container” and Sara reads a poem by Tamara Nasr.We encourage you to become a subscriber and supporter of The Key, which you can do at their website.You can subscribe to BULAQ wherever you get your podcasts. Follow us on Twitter @bulaqbooks and Instagram @bulaq.books for news and updates. If you'd like to rate or review us, we'd appreciate that. If you'd like to support us as a listener by making a donation you can do so at https://donorbox.org/support-bulaq. BULAQ is co-produced with the podcast platform Sowt. Go to sowt.com to check out their many other excellent shows in Arabic, on music, literature, media and more. For all things related to Arabic literature in translation you should visit ArabLit.org, where you can also subscribe to the Arab Lit Quarterly. If you are interested in advertising on BULAQ or sponsoring episodes, please contact us at bulaq@sowt.com. Hosted on Acast. See acast.com/privacy for more information.

¡CONOCE a Estadio Bet, la primera red social para los apasionados de las apuestas deportivas!

DIAL212 is a bi-monthly broadcast annexed to Astrofevever Records, transmitting high-grade sound waves from Casablanca via Amsterdam's Echobox Radio, hosted by @Polyswitch and his guests. ___ *00:00:00 – 00:01:00 / Polyswitch — *00:01:00 – 01:59:59 / Mo Yasin ___ *Guest Introduction: Mo Yasin is a Sudanese-American DJ, speaker designer, and event producer from Virginia. Shaped by years behind the counter at record shops and driven by a deep passion for the sound system traditions of New York, the UK, and Jamaica, Yasin embodies a true do-it-yourself ethos. A quiet, decade-long career as a DJ in New York has evolved into an audio practice that merges technical precision with a wide-ranging musical sensibility, utilizing his custom-built sound system as a tool to explore and continually refine the dance floor experience ___ *Mo Yasin on the web: Soundcloud: @coffeewithmo Instagram: https://www.instagram.com/_moyasin_ ___ *Follow us: Bandcamp: bit.ly/3jSuJMo Spotify: spoti.fi/32cy2bp Mixcloud: bit.ly/38b9iUx Instagram: bit.ly/3et6hjE Twitter: bit.ly/34WyHPH Facebook: bit.ly/3mXidwT www.astrofever.com

Hello! This week, we have a long-ranging talk with Sara Yasin, a journalist and editor who helped oversee the growth of BuzzFeed News and then worked as the managing editor of the Los Angeles Times. Today, Sara is the editor-in-chief of The Key, a magazine published by the Palestine Festival of Literature. She talks with us about her journey through new and old media, how to navigate the moment when your mere existence becomes a problem in a newsroom, and a whole lot more. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit goodbye.substack.com/subscribe

Sverige är klart för VM i sommar efter bragden på Strawberry – som inte gav fler än tre getingar i betyg. Den levande legenden Patrick Ekwall ger en spontan sågning av Mattias och Petter sneglar mot Italiens horribla fotbollsåterväxt. I studion: Isak Dahlin, Petter Landén och Mattias Tengblad. Ansvarig utgivare: Klas Granström.

On this episode, my guest is Hasan Kerim Güç. Kerim graduated from Istanbul High School in 1992 and from Yildiz Technical University in 1996. Between 1997-2004, he completed his master's degree in Information Systems and Business Administration in Baltimore, USA. He returned to Turkey in 2010. Realizing that the treasure he had been looking for for 14 years was right in his own home, he took the position of Chief Editor at Nefes Publishing House in 2014. Kerim nourishes his business life with Sufi studies and is pursuing a doctoral degree from the Usküdar University Institute for Sufi Studies. He has published four books.Show Notes* Rejecting the American Dream* Anatolian and Sufi Hospitality* Sufis and the Ottomans* Tanri misafiri (“God's guest”)* Togetherness, and the roots of Religion* When we welcome suffering, we make honey out of pain* Submission, servants and the prophet Mohammed* The Conference of the Birds / Stories from the Thirty Birds* Limits to hospitality in the Islamic world* Bereket / Baraka* Rumi's Guest HouseHomework* Kerim Vakfı* Stories from the Thirty Birds* Cemalnur Sargut: A Sufi Life of Love, Suffering, and Divine Union* Cemalnur Sargut Books* Kerim Guc - Instagram* Kyoto University Kenan Rifai Center for Sufi Studies* Ken'an Rifâî Chair of Islamic Studies at Peking University* University of North Carolina (UNC) Ken'an Rifâî Chair in Islamic StudiesTranscriptChris: [00:00:00] Welcome to the End of Tourism podcast, Kerim. Hoș geldiniz.Kerim: Thank you very much for having me.Chris: Yeah, it's my pleasure. Thank you for joining me today. Perhaps you could tell our listeners, where you find yourself and what the world looks like there for you.Kerim: Well, first of all, I'm an immigrant also. I was an immigrant. I lived in the US for a while, and then I came back to to my own country. And things are very different here than there, than it is in US. From the perspective of what I did... I was actually an engineer, and I was working in the IT fields, and I was living the American dream, and then I realized that there was some kind of an emptiness, and this whole thing, and I decided to go back to Turkey and [00:01:00] study Sufism, and since my mother was actually a Sufi teacher. She decided to actually move this whole Sufism into academia. So, she basically established an institute in Istanbul - Üsküdar Istanbul - at the University of Üsküdar. The difference between this institute and the other schools, the people like myself, like engineers, coming from different disciplines, including lawyers and whatnot, they were not able to do their masters or PhDs in Sufism, because in other universities, they require for you to actually have theology backgrounds. But with this new establishment, we were able to educate people from all different disciplines and, [00:02:00] so we basically concentrated on ethics rather than the religion itself.So, a lot of people coming from different areas, especially the white-collar people, living this, like - how do I say that? - it's a world of money and materialism and all kind of that stuff. They're coming to our institute and realizing that money or career is not the only goal for life.And we started to concentrating on things like spirituality more than the materialist world.Chris: Thank you. Well, I'm very much looking forward to exploring these themes with you and a little bit of the work that you do with Kerim Vakfı.Kerim: Sure.Chris: And so for the last season of the podcast, I'm very much interested in focusing on different hospitality traditions and practices from around the [00:03:00] world, as I mentioned to you. And, one of the key themes of the podcast is radical hospitality. Now, the word “radical” comes from Latin and it means “rooted,” or we might even say “local” or “living.”And so. I'm curious if there are any radical hospitality practices that you think are unique to your place, to Istanbul, or to the Sufi community that you might be willing to share with us today?Kerim: Well, Istanbul, actually, is a very metropolitan city. So like the other metropolitan cities, we kind of lost that - what we call the hospitality of Anatolia. Anatolia is basically the Eastern part of Istanbul. And in Istanbul, we have, right now, 25 million people in a very small area. And in older days when the population was smaller, [00:04:00] we were able to show our hospitality, because the Turkish hospitality is very famous, actually. In this area the hospitality is very famous, including the, you know, Greek and Arab hospitality. Usually, it's a little bit different than the western countries.For instance, we welcome people - we used to, and probably still, in the countryside - the people coming from other cities or countries or whatnot. The locals actually helped them out as much as possible. They even invite them to their own houses and let them stay for how long they want to stay. And this was kind of like a regular thing in the old days. It's still going on very much in the eastern side of Turkey, pretty much in the countryside. [00:05:00] But Istanbul, like other cosmopolitan cities, we kinda lost that. You know, neighbourly things. We have a lot of neighbours and we we have always good... we used to have a lot of good relationship with them, but nowadays, again, because of this material world, we kind of lost this hospitality.So from the Sufi point of view, hospitality is very important. It's interesting that you mentioned the “radical.” You were talking about where “radical” come from, but you didn't talk about where “hospitality” comes from. See, there is a relationship between the hospital and the hospitality and the way the Sufis look at things is very much like the illnesses in our body are our guests. So, we don't think that they're bad for you. They're actually [00:06:00] the guests of our house for a time being. So we show them the hospitality as much as we can, and then hopefully we say goodbye to them.Chris: Wow. Wow. That's fascinating. I do know that the term “hospitality,” hospital is part of that, and hospital historically came from these notions of hospitality. I mean, in the western world in, and at least in the Christian world, there's a kind of unauthorized history in which a lot of this hospitality, as you mentioned, that was offered to the stranger, was done by the families or the individual houses or homes within a community. A stranger would come and they would ask for hospitality, ask for food and shelter, and the family would have to decide whether to do that and how to do it. [00:07:00] And then at some point, the institution of the Church kind of stepped in and said, “you know what? You don't have to do this anymore. When the stranger comes to the community, when they show up at your door, just send them to us. Just send them to the church and we'll give them what they need.”And so this did a number of things, but the two most obvious ones, I think, are that the family, the individuals in the family and the community on a grassroots level, slowly ended up losing their ability, their unique kind of familial or personal ability to host the stranger. And at the same time, of course, the church used this as a way to try to convert, the stranger.Kerim: Right.Chris: And so I'm curious if there's anything in that realm that you see in the Islamic world, maybe in the Sufi world... you mentioned that, since the [00:08:00] imposition of modernity and the industrial Revolution in the world, we see less and less possibilities for small-scale, grassroots hospitality between people, in part, because there's so much movement, and of course, because the hospital has its brothers and sisters in the sense of the “hotel” and the “hostel.”Kerim: Absolutely.Chris: So, I'm curious if there's anything like that that comes to mind for you in regards to the Islamic world.Kerim: Well, one thing is about like the Ottomans. The Ottomans, when they were coming from the Anatolia and then started conquering all those places in the Balkan area, Greece and Bulgaria, Hungary and all those places, after they actually conquered, they sent Sufis to those places. And, like in Hungary, there is a person, his name is [00:09:00] Gül Baba, which means “Rose Father.” That's what they call him. He actually has his own tekke (tekke is like a church for Sufis). And this place, it's like a school more, more like a school, but it's a religious school.And in this tekke, he actually finds all those people with needs, and he pretty much helped them out with all those needs. And the people coming from different religions, they actually started liking people like from the Turks' point of view, because the Turks were symbolized by these Sufi movements. And instead of, you know, pushing people to convert or demolishing the churches and rebuilding mosques and stuff. Instead of that, they actually [00:10:00] welcomed people from all over the world, or all over the place, basically, to stay in the tekke, to eat and to get education in the tekke. So this was a great strategy of Ottomans. That's how they actually stayed in Europe for almost like 600 years. So that was very much like, you know, their strategy, I think. And in a good way.Chris: Yeah, you know, in my research I found out that there's still Sufi orders in the Balkans a group called the Bektashi.Kerim: Right.Chris: And of course, with the very little historical understanding that I had, I was very surprised. I had no idea. But of course, when I eventually went to visit the regions that my father is from, I saw churches, synagogues, and mosques, all in the same little neighbourhoods.[00:11:00] So, quite an impressive kind of understanding that the major religions in those places could coexist for so long. And that in the context of someone who grew up in North America, who thought it was the opposite (previously) and such things are so difficult.Kerim: Right. Right.Chris: So, Kerim, a mutual friend of ours has told me, that in the Turkish language, there is a phrase (and excuse my pronunciation). The phrase is tanri misafiri.Kerim: Right.Chris: Which translates into English as something like “God's guest.”Kerim: Right.Chris: Or “the guest sent by God.”Kerim: Right. Right.Chris: And so I'm wondering if you could speak about this phrase, maybe what it means to you and where you think it comes from?Kerim: Well, in Anatolia, it's a very famous phrase. And like I said previously, you know anybody coming from somewhere else, who comes into somebody's [00:12:00] house, is allowed to stay in the house as “the guest of God,” because we believe that God has sent that guest to us and we try to... you know, it's more like making that guest happy means making God happy. So, that's the understanding of older generations.In today's metropolitan areas, I don't think it's possible because of the security problems and everything. But like I said, in the countryside, people are very welcoming when it comes to this, because it is very important that knowing that person is actually coming from God, from Allah, so we have to take care of that person as much as possible to please God, actually.So that's how it is. I still see that in many cities in the [00:13:00] more eastern side of Turkey or south side of Turkey, or even north side of Turkey except in the bigger cities. But in the smaller cities, people are much more welcoming, again because of this specific idiom, actually.Chris: From tanri misafiri?Kerim: Right. Tanri means “God” in our language. In the original Turkish language, it's tanri, and, misafiri means “ the guest.”Chris: Yeah. So beautiful. Thank you for sharing that with us.Kerim: Absolutely.Chris: And so when guests arrive in a home, you know, in English, at least in, in the context of the older traditions, it is said that the guest or the potential guest, the stranger, asks for hospitality. They don't necessarily say “ they ask for food,” which we can imagine that surely they [00:14:00] do. They don't necessarily say that “they ask for shelter” or “accommodation,” which we surely we could imagine they do. But the literature often says they ask for hospitality.And so, when we think of hospitality today, we often think about people sitting around a table eating food together. And so I'm curious if there's a shared understanding among Sufis or at least the community that you live among and in, about the importance of both eating food and eating food together.Kerim: Togetherness is probably one of the most important things in the Islamic religion. Because like even our way of worshiping God - Allah - we try to do that in a union as much as possible. It is very interesting, the words that “religion” comes from.[00:15:00] Re- means “again,” and legion means “union.”So it's almost like “religion” itself means “to recreate the union,” “to reshape the union,” “ to have the union back,” because we have the tendency to be alone. And even you can imagine that in the western countries, in the western world, a lot of people want to be alone.Like, there's a lot of individuals rather than a group of people. And in the eastern world, it's a little bit different. We are more like family-oriented people. We try to do things together. I mean, there are advantages and disadvantages obviously, but there is a difference between them.So, we always had this [notion that] “the more is better,” basically. You know, more people is better. So, we help each other, [00:16:00] we understand each other, we talk about our problems. When we try to solve them, it's easier together. And if there's pain, you know, the pain actually, can be eased with more people, easier, I think, compared to have this pain alone. So, again, we're more family-oriented people.And the Sufi are very much like that. The Sufi always pray together, and they think that it creates a n energy, basically. It produces an energy that basically helps all of them at the same time, in a union.Chris: Hmm hmm. And do you find that sitting down for a meal together also creates that kind of union, or recreates as you were saying?Kerim: I think so. Doing any kind of activities, including eating... eating is basically the most common activity [00:17:00] that we do in our daily life and getting together, to talk about our things together, and discuss things together, all those things - togetherness, when it comes to the idea of togetherness - I think, is beautiful.Chris: Hmm, hmm. Amen. Yeah, I very much agree with that, Kerim.And so, when we think about hospitality, and we think about food, we often imagine big banquet tables and as you said, this sense of togetherness and celebration.But there's also, you know, from what little I've read, there's also this important aspect of the religious life in the Islamic world, and perhaps in the Sufi world as well that points to, maybe not the absence of food, but a different way of being fed, and a different way of feeding that doesn't [00:18:00] include the food we're used to, the kind of material food. And we often refer to this as fasting. And so, there's a beautiful video that you sent me, Kerim, of your mother speaking, and she recalls a phrase in that video from her own mother who said that “when we welcome suffering, we make honey out of pain.”And so, this is a question I very much want to ask you because I've fasted myself quite intensely. I'm curious, what is the honey that comes from fasting? Or, what do you think is the honey that comes from fasting?Kerim: Right? First of all, yeah, fasting is in our religion. So, we basically do that one month in the whole year. It's called Ramadan. In some cases, we actually do that because our Prophet Muhammad, when he [00:19:00] lived, he was fasting every Monday and every Thursday. So it was like a common practice for some of the religious people. And at least we do that one month in the whole year.And obviously, that month is a little bit difficult, you know, because we not only stop eating, we also stopped drinking and all that stuff. In theory, we should not be lying, we should not be telling bad things to other people or gossiping and all that stuff, but usually we do during that time. I mean, in theory, we should not be doing that.So it's like a whole discipline thing - the whole fasting. And at the end of the thirty days, you become a really, really different person. And first of all, one thing that [00:20:00] I feel, is that you understand the people who do not have food. We still have people in the world, unfortunately, in Africa, and all those places, the people, having less access to food as we do, and we feel like, oh yeah we don't actually thank God for all those things that he's giving to us. And this is the time that you start thinking about the reality and start thanking God for actually giving us all that food, twenty-four hours, seven days [a week]. And when you are fasting during that time, you are understanding the feeling of these people, who are like poor and who cannot eat.There are people now, in the social media, we are seeing people, who never had [00:21:00] chocolates in their life. The people living in these countries or in the cities or metropolitan cities, we never think about these things.So, we take these things for granted, and during that time of fasting, you start thinking about these stuff and then you become more thankful, and that's basically honey itself, after the suffering. And I wouldn't say “suffering,” because we don't suffer as much as they do, honestly.And we're just telling our egos, “just stop for a day to do bad things and stop eating,” and all that stuff that ego wants to have. And again, it's at the end of the thirty days, you become a new person because now you have a different mentality. Now, in the other eleven months, you still forget about these things, but [00:22:00] again, it comes through. It's like a cycle.Chris: Yeah. Yeah. I totally agree with you that, you know, gratitude is the honey and...Kerim: Absolutely.Chris: ...I remember the fasting that I did over the course of four years, and I don't know if it was as intense as the fasting that happens during Ramadan, but doing that fasting and trying to feed something other than myself for a time imbued a degree of hospitality and gratitude that I don't think I had ever felt before. And it sticks to me. It sticks to my bones to this day. And it's something that, like you said, I also have to constantly remind myself of those moments when I sit down to eat a meal, because it's so easy to forget.Kerim: Absolutely. Absolutely. And one thing is [00:23:00] basically during that time of fasting, you basically stop feeding your ego, and start feeding your spirit, basically. That's what I think.Chris: That's beautiful. Yeah. I absolutely understand that. Thank you, Kerim.So my next question is around the word “ submission.” So, translated into English, the word “Islam” means “submission.” Now I've read that this word can also be translated to mean “servants of God.” Servants of God.Now in English, the word “servant” can be synonymous with “host.” A servant and a host. Now, there's a book by an author named Mona Siddiqui called Hospitality in Islam. And in that book she writes, it's actually a quote, but she writes,“'What is faith?' The Prophet replied, ‘the giving of [00:24:00] food and the exchange of greetings.' He ends on a most dramatic note saying, “a house which is not entered by guests is not entered by angels.”Kerim: Perfect. Yeah.Chris: And it seems that in this phrase, the Prophet is suggesting that the way we are with guests and strangers has something to do with how we are with the divine, which I think you kind of alluded to a little bit earlier.And so I'm curious, is this something that you've seen in your own days or in those of others that you know? Is hospitality a practice that connects us to the divine?Kerim: Absolutely. Because reaching God, you need to reach people first. To be able to reach God... when I say “reach God,” meaning be in communication with Him, is basically being in a communication [00:25:00] with the people he created. So, to serve the people is basically serving him from the Islamic point of view.So, and that's a hadith that you mentioned in the book. It's a hadith of Prophet Mohammed, like you said. And Prophet Mohammed always... it was a common practice that he was hosting maybe, you know, 10-15 people every night. And he was a poor person, by the way. I mean, he doesn't have much money, much food or anything, but they share. There was a time that... there's a story that somebody, actually, one of his apostles rather, asks him to visit him for a dinner. So he invites him to a dinner.But during his conversation, Prophet Mommed said, “can I bring my friends too?”[00:26:00]And the apostle says, “of course you can bring your friends.” And he brings hundreds of people. Now, the host only have some bread, and maybe a little bit meat, and a little bit rice in the cup.So, he was ashamed because he doesn't have any money, and the Prophet Mohammed is going to bring all those guests together, and he didn't know what to do. But he uses submission, basically.He said, well, if Prophet Mohammed is coming, then something is going to happen. And as he was thinking all those things, Prophet Mohammed puts his hand on top of the rice holder. And every time he was putting rice onto the dishes, the rice never ends, the meat never ends. So he served like 200 people during this invitation and the food never ended.[00:27:00]So he was happy for his submission, basically.Chris: Wow. Beautiful. Thank you, Kerim.Kerim: Of course.Chris: You know, you have this beautiful book - that is still in the mail, unfortunately I haven't got my hands on it yet, but I'm very much looking forward to it - called Stories From the Thirty Birds, which I understand is inspired by The Conference of the Birds, this incredible book from I think the 1300s.And I'm curious if you could tell us a little bit about that book and what, if any inspiration or maybe teachings around hospitality that come from both, The Conference of the Birds and how you've employed it in your book.Kerim: Right. The Conference of the Birds is really a beautiful story of Farid ud-Din Attar who lived in Nishapur, which is in Khorasan, in Iran, today. And he was one of the very famous [00:28:00] Sufis at that time. He was the teacher of Rumi. A lot of people know Rumi. And he wrote this book about birds, millions of birds, who are in the process of going to their king, which is the phoenix (or what we call it simurg). And during that time, during that travel, they go through seven valleys, and in each valley some of the birds get lost, because the valleys actually symbolize things.Like, the first valley is the valley of intention. So, a lot of birds actually don't have the intention to reach their king. The king is basically symbolizing Allah (God), and the birds are symbolizing us very much, and we are getting [00:29:00] lost during the time of life. Like, our intention is basically this world. If our intention is staying in this world, then we stay in this world. And that's the valley of intention.And a lot of birds, like half of them, actually, get lost in this stage.And the second valley is the valley of love. And the birds that get lost in this valley are the ones that actually think the beauty is in this world, rather than they don't see the beauty of God himself. So they see the shadow of that beauty in the world, but they're content with that beauty, and they don't really want to move on.And again, the third valley is the value of wisdom. And the birds that get lost in this valley are the ones who think that knowledge, [00:30:00] in this world, is more important than anything else, and they don't realize the source of the knowledge is actually their king.So on and so forth, they go through the seven valleys and at the end of the seventh valley, only thirty birds remain. And the thirty birds, they're ready to see their king, and they go through this mountain called Qaf, where the  simurg, the phoenix lives (behind the mountain). And it's very difficult to get there, basically. When they get there, they can't find the king over there. They only find a mirror. So, they realize the king is themselves, but more specifically, the union of thirty birds. So simurg - the [00:31:00] phoenix - in Iranian, in Persian means “thirty birds,” actually. Si is “thirty.” “Burg” is “bird,” actually.So from what we understand is, the union of ourselves, what we are seeing, is our reflection, because the king is actually a perfect mirror. But we don't see ourselves, only, we see the union of thirty birds together. So there are birds that we don't think live together. For instance, a hawk doesn't live with a smaller bird together, but in this union, they live together. There in one. And they use whatever advantage they have together. So it's almost like being one and using the characteristics of every single bird [00:32:00] itself.Chris: And I imagine that someone growing up in a culture like that, whether back then or more recently, and hearing this story or hearing it multiple times throughout their life or maybe once a year, that that notion also might arise in the way that they are with others, the way they are with strangers.Kerim: Right.Chris: And so, I have one final question for you, if that's all right?Kerim: Absolutely.Chris: So, before we say farewell I'd like to ask you about Istanbul, and I'd like to ask you about the limits to hospitality. So, last year, on a trip I took to the city I met a friend of a mutual friend of ours, and for a couple of hours we walked around the Karakoy neighbourhood and he spoke to me about how the city has changed quite a bit over the last decade.For many people who grew up in Istanbul, the city [00:33:00] might now appear to be very difficult to live in. He said that the cost of living has skyrocketed. The rents, the rent prices or costs have doubled. And much of this is a combination of tourism and gentrification in the city.Now it seems that many religious traditions speak of the importance of welcoming strangers and offering them hospitality, but they also speak of the limits to such hospitality. In one particular, hadith or saying of the Prophet Mohammed, it is said that “hospitality is for three days. Anything more is charity or sadaqah.”Again, excuse my pronunciation.Kerim: No. That's perfect pronunciation.Chris: And so I'm curious, you mentioned a little bit earlier, in the Sufi community and perhaps in the Islamic communities, there is this notion of togetherness, but also that “more is better.” And so I'm [00:34:00] curious in the context of what's happening in Istanbul and what's happening in many places around the world, do you think there should also be limits to the hospitality that is offered to the guest or stranger?Kerim: Well, of course. I mean, of course we have financial issues here, and it's very difficult for us to actually serve other people as much as we want to. But again, when we are together, even if it's very difficult to live in the city, it's still something, you know?What I see: the rent went up, like you said, so the people try to move into their family houses, the houses there of their families and everything. And in western countries, it's difficult. You usually don't do this kind of stuff, but in our community, it's much easier to do these things. And, you know, the families welcome the children [00:35:00] more than other countries. So that's something I think that's a positive thing.But to the strangers. What do we do for strangers? Obviously, we do as much as possible. We may not be able to serve them as much as we used to, obviously, before this inflation. And we have the highest inflation in the world, or probably the second-highest inflation. So again, it's difficult, and Istanbul became probably one of the most expensive cities in the world. But even that, again, we may not be able to take them to dinner every night, but we serve what we have in the house, like in the Prophet Mohammed's story.Whatever we have, we share. And, we call it bereket, as in Arabic baraka, they call it. Baraka is something [00:36:00] like... we use it for money. It's not “more money.” That's not important. How do I say that? I don't even know how to say it in English, but it's more like “the luck of the money, itself.” Basically, you may be able to buy more stuff with less money based on your luck. That's basically what we call it. Bereket. So the bereket is much more important than the amount of the money or the financial thing. And the bereket always goes up when you share it.Chris: Beautiful. Yeah, I love that. I mean, in English, not to reduce it at all, but in English we say, quality over quantity.”Kerim: Yeah, absolutely.Chris: And you said that, in order to offer hospitality or the hospitality that we would like to offer to our guests, sometimes maybe that means not doing it all the time, [00:37:00] because one simply cannot. Right. It's not possible.Kerim: Right.Chris: But yeah, it's a really beautiful point.Kerim: Rumi is a very important Sufi, probably known by many Americans. Even the world knows him. He wrote a poem, which is about the guests. So, if you don't mind, I'm gonna read that, uh, it's called the Guest House and it goes like:This human life is a guest house. Every dawn, a new visitor arrives.A gladness, a sadness, a pettiness, a flash of insights all come knocking, unannounced.Welcome them all. Make room even if a band of sorrows storms inand clears your rooms of comfort.Still honour every guest.[00:38:00] Perhaps they empty you to prepare you for something brighter.The gloomy thought, the shame, the bitterness,greet them at the door with a smile, and lead them inside.Be thankful for whoever comes, for each is sent as a messenger from the beyond.So that's a poem by Rumi, and I think it pretty much explains the whole hospitality thing.Chris: Yeah, that's a gorgeous, gorgeous poem. I love that. I'll make sure that's up on the End of Tourism website when the episode launches.And so finally, Kerim, uh, I'd like to thank you so very much for being willing to join me today, to be willing to speak in a language that is not your first, or mother tongue, and to share with us some of the beauty that has touched your days. Before we say goodbye, [00:39:00] perhaps you could tell our listeners how they can follow and learn more about Kerim Vakfı, Stories from the 30 Birds, your book, and any other projects you might want them to know about.Kerim: We have a Sufi centre in North Carolina, at the University of North Carolina. We have a centre in China, Beijing University, and another center in Kyoto University in Japan. And my mother's book about the commentary of some Quranic verses is the one. For instance, Yasin is available through Amazon and my book Stories from the 30 Birds is available on Barnes and Noble and all that other places in US.Chris: Beautiful. Well, I'll make sure that those links are all available on the End of Tourism website and on my Substack when the episode comes out. [00:40:00] And on behalf of our listeners, tesekkur, tesekkur.Kerim: I thank you. Get full access to Chris Christou at chrischristou.substack.com/subscribe

00:00 Giriş01:04 Ölülerimiz için ne yapabiliriz?09:07 Ölüye Yasin okunur mu? 16:23 Ölülere hangi dualar edilebilir?20:20 Ölünün ardından ağlamak günah mı?

Have you ever heard the phrase "healthy competition?" Competing is often viewed as a positive: we are told that it motivates us, drives innovation, and helps us excel. But what if this approach were mistaken, and competition actually causes more harm than good? In this panel discussion, author Ruchika T. Malhotra will be joined by Ijeoma Oluo, Ekin Yasin, and La'Kita Williams to explore the central ideas of her new book, Uncompete: Rejecting Competition to Unlock Success. Author Ruchika Malhotra offers a different framework for success than what we are used to. Uncompete argues that competition leads to exhaustion, anxiety, burnout, and an isolating lack of community. It encourages a scarcity mindset and keeps us from reaching our true potential. Instead, Malhotra argues, we should be investigating this cultural norm and even rewriting it into ways that are likely unfamiliar, such as by tapping into benign envy or finding joy in other people's victories. Drawing on interviews as well as Malhotra's own experiences working with corporations as an inclusion strategist, Uncompete promotes a culture of collaboration and mutuality. The book offers that this approach leads not only to a happier workplace, but one more likely to succeed. Likewise, it can also lead to happier and healthier lives even outside of work. Malhotra subverts the dominant, dog-eat-dog paradigm and makes a radical argument: there is room for everyone at the table and everyone can succeed. Ruchika T. Malhotra is the founder of Candour, a global inclusion strategy firm that has worked with some of the world's biggest organizations. She is a regular contributor to Harvard Business Review and was a founding editor of The Establishment, a women-funded-and-led media website, has written for The New York Times, Forbes.com, TIME, Bloomberg, Wall Street Journal, Quartz, The Seattle Times, and more. She was an adjunct faculty in Communications at University of Washington and Seattle University and is the author of INCLUSION ON PURPOSE: An Intersectional Approach to Creating a Culture of Belonging at Work, MIT Press' top selling book of 2022. Ijeoma Oluo is a Seattle-based writer, speaker, and internet yeller. She is the author of the #1 New York Times bestselling first book, So You Want To Talk About Race, Mediocre, and Be a Revolution. Her work on race and gender has been published in the New York Times, the Washington Post, and NBC News; and she has been featured on The Daily Show and NPR's All Things Considered. Named on the TIME 100 Next list and The Root 100, she's been awarded the Harvard Humanist of the Year Award, the American Humanist Association's Feminist Humanist Award, Gender Justice League's Media Justice Award, and the Equal Opportunity Institute's Aubrey Davis Visionary Leadership Award. Dr. Ekin Yasin is a professor, researcher, and program leader with expertise in communication, emerging technologies, and leadership development. As Director of the Communication Leadership graduate program at the University of Washington, her work explores how technology transforms identity, storytelling, influence, and global communication. She collaborates with universities around the world on program development, AI-integrated curriculum design, and responsive education models that meet the needs of a shifting global landscape. La'Kita Williams is the Founder and Principal Strategist of CoCreate Work, a future-focused coaching and consulting company specializing in executive coaching and organizational development. She holds a Master's in Social Work and is a Certified Professional Coach (CPC). La'Kita developed the 5 Components of Inclusive Culture, a step-by-step framework to help organizations, small businesses, and emerging companies build responsive workplaces that put humans first. La'Kita teaches graduate courses in the Department of Communication Leadership at the University of Washington, including Resilient and Inclusive Leadership for The Future of Work. She has been quoted in the New York Times, written for Harvard Business Review and MSNBC Know your Value, and has appeared on numerous podcasts to discuss leadership and the future of work.

In this episode, host Sandy Vance sits down with Dr. Zayed Yasin, MD, Global Head of Healthcare and Life Sciences at Writer, for a thoughtful and practical conversation about what AI really means for healthcare today. Drawing on his background as a clinician, Dr. Yasin shares how AI can eliminate the “boring” aspects of the job, allowing teams to focus on what matters most: patients and outcomes. Together, they delve into building effective clinical programs in value-based care, leveraging AI for payers, exploring real-world case studies, and examining why many organizations struggle with implementation. If you're curious about where AI is delivering real ROI right now (and why the best way to learn is to lean in and start working), this episode is for you.In this episode, they talk about:Dr. Yasin's background as a clinician and his interest in AI AI will help people focus on what's really important while taking away the boring parts of the jobBuilding the clinical program at a value-based care organizationHow to make these programs work for payersWriter case studies using this technologyWhy organizations struggle with implementing AIFuture big use cases in AILean in hard; you don't start learning until you start working ROI can be attained quickly in places with very little riskUnless you're an AI company, you're not an AI companyA Little About Dr. Yasin:Dr. Yasin runs the Healthcare and Life Sciences group at Writer, the end-to-end platform for enterprises scaling AI. After leaving academic emergency medicine, he built telemedicine and VBC businesses before leading Writer's HCLS AI transformation efforts.