Podcasts about Yasin

ABD-İsrail'in İran'a saldırmasıyla başlayan ve bir diziye dönüşen savaşın her bölümünün ardından tekrarlayan soruya dönüyoruz: Kim kazandı, kim kaybetti? İran'ın ateşkese rağmen Lübnan'a saldırılarına devam eden İsrail'e karşı sürpriz görülen saldırılarıyla başlayan son bölümün ardından bu soruya tekrar dönüyoruz.

Türkiye'de dava konusu olmuş konularda hiç yazmamak gibi genel bir prensibim var. Bu prensibi benimsememe neden olan şey yargılanan insanların, haklarında ne kadar ağır suçlamalar varsa da aklanma ihtimalini daha çok seviyor olmamdan. Ayrıca aklanma ihtimaline ket vuracak bir yaklaşımda bulunmak istememem. Ama haklarındaki suçlamalar ayyuka çıkmış insanları da haklarında ortaya dökülen verileri yanlışlayacak daha kesin bir bilgim yoksa, yargılanmadan savunmaya çalışmanın da bir anlamı yok.

In this comprehensive lecture, Ustaz Dr Abdulfattah Adeyemi explores the Islamic philosophy of enough — the forgotten virtue of qanā'ah (contentment) that liberates the soul from the endless chase of more. Through the metaphor of salt — which seasons the soup perfectly but ruins it when excess is added — we discover the divine wisdom of sufficiency. WHAT YOU WILL LEARN: 10 FOUNDATIONS OF ENOUGH:The Crisis of More — Why the modern soul never feels satisfiedThe Divine Definition of Enough — What Allah says is sufficientQanā'ah: The Richest Poverty — Contentment as the greatest wealthThe Threshold of Enough — The taste test of the soulEnough in Provision (Rizq) — When wealth is sufficientEnough in Ambition — Striving without burning outEnough in Self-Talk — When self-criticism becomes harmfulEnough in Relationships — Giving without losing yourselfThe Courage of Enough — Standing against the tide of moreThe Enough That Leads to Jannah — Eternal sufficiency  KEY TOPICS COVERED:• The Islamic philosophy of contentment (qanā'ah) • Why more never satisfies — the hadith of the valley of gold • How to distinguish healthy ambition from toxic chasing • The difference between poverty (faqr) and contentment (qanā'ah) • Setting boundaries in relationships without guilt • The courage to say "no" to good opportunities • How comparison steals contentment (and what to do about it) • The barakah (blessing) of enough — why less can be more • Signs that you have reached your threshold of enough • How contentment in this world prepares you for Jannah • Practical daily practices to cultivate enough SOURCES REFERENCED:• Qur'an: Surah Al-Baqarah, Aal-Imran, An-Nisa, Al-Ma'idah, Yunus, Hud, Yusuf, Al-Kahf, Maryam, Ta Ha, Al-Furqan, Ya-Sin, Sad, Al-Hujurat, Qaf, Al-Hadid, Al-Hashr, Al-Mulk, Al-Insan,Al-Fajr, etc. • Sahih Bukhari & Sahih Muslim • Sunan Abi Dawud, Tirmidhi,Ibn Majah, Ahmad • Classical scholarship on qanā'ah and zuhd KEY TAKEAWAYS:1. The crisis of more is a spiritual disease, not an economic reality2. Qanā'ah is not poverty — it is richness of the soul3. Enough is relative — what suffices for one may not sufficefor another4. The taste test of the soul is sakīnah (tranquility)5. Wealth is sufficient when it meets needs, doesn't distractfrom Allah, and enables generosity6. Extravagance and stinginess are both enemies of enough7. In relationships, enough means giving without losingyourself8. Saying "enough" requires courage — to defy comparison,set boundaries, and trust Allah9. Contentment in this world prepares the soul for thesatisfaction of Jannah10. The ultimate "enough" is the vision of Allah SUBSCRIBE for more Islamic reflections on psychology, spirituality, and living a meaningful life! Share this with someone who needs clarity and peace today. 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 AbdulfattahAdeyemi'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 #Contentment #Qanah#IslamicPhilosophy #Enough #Satisfaction #IslamicPsychology #Minimalism#IslamicReminder #QuranReflection #Gratitude #Dhikr #Tawakkul #IslamicWisdom#MentalHealthInIslam #StopChasingMore #ContentmentIsWealth #IslamicLifestyle#MuslimMindfulness #Barakah #SimpleLiving #IslamicSelfHelp #QuranicGuidance#PropheticWisdom

Geçtiğimiz günlerde Tunus'tan gelen bir mahkeme kararı, Tunus'ta 5 yıldır yaşanmakta olan bir hikayenin yeni bir halkası gibi. Ama bu halkada yeni sayılacak bir şey yok. 5 yıldır bugün 84 yaşına varmış olan Raşid Gannuşi'nin zindanda üzerine bir kilit daha vurulmasından ibaret. Daha önceki birçok uyduruk davada defalarca hüküm giyen Gannuşi'yi cezalandırmaya doymuyorlar.

Diese Woche ist Yasin Cilingir bei uns zu Gast und natürlich reden wir auch über DAS Thema: Warum hat Samira die Scheidung eingereicht?Wie ist der aktuelle Stand zwischen den beiden wirklich? Gibt es noch Hoffnung oder ist das Kapitel endgültig vorbei Außerdem klären wir, warum bei Prominent getrennt gefühlt die komplette Gruppe gegen Yasin schießt und wie er selbst auf die Rolle des angeblichen Strippenziehers blickt.Und als wäre das nicht genug Drama, sprechen wir über den Beef zwischen Yasin und Aleks Petrovic. Ist das Ding nach Fame Fighting wirklich erledigt oder steht die nächste Runde längst in den Startlöchern?

Suriye'de son günlerde aydınlatılan bir katliam, sadece bir ailenin değil, bir ülkenin hafızasını sarsacak ağırlıktadır. On üç yıldır akıbetleri bilinmeyen Dr. Rania el-Abbasi'nin altı çocuğunun öldürüldüğü resmen açıklandı. Suriye Kayıplar Ulusal Heyeti'nin ve İçişleri Bakanlığı'nın yürüttüğü soruşturmalar sonucunda, yıllardır belirsizlik içinde kalan dosyada önemli sonuçlara ulaşıldığı duyuruldu. Suriye Devlet Başkanı Ahmed Şara da aileyle yaptığı görüntülü görüşmede taziyelerini ileterek dosyanın bütün yönleriyle aydınlatılacağını ve sorumluların yargı önüne çıkarılacağını açıkladı.

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

Auch für die Besprechung von Folge 5 von Prominent Getrennt habe ich großartige Unterstützung — heute sind Sonny und Johnny von Piep Sein! dabei. Ein Pärchen, das seit 2021 gemeinsam podcastet, Reality TV liebt und jetzt die Fünfte Folge Prominent Getrennt mit mir bekakelt hat.Fabian ghostet Tanina sechs Monate nach dem Betrug — und erwartet dann Nettigkeit. Seine Entschuldigung danach ist keine. Yasin stellt Fragen bei der Zeit zu zweit, hört aber nicht zu, und beide ziehen danach das Fazit: war ein gutes Gespräch. Und Alex sagt bei der Nominierung, er und Vanessa würden das Spiel im Haus beherrschen.Außerdem: Warum Jakob in der Männerrunde wie ein Schluck Wasser in der Kurve ist, was Tessas Strategie mit Alex zu tun hat und warum Vanessa mit ihrem Kommentar zu Yasin selbst ins Fettnäpfchen tritt.

Wir analyisieren die 5. Folge von Prominent Getrennt und schauen uns das Duell der Alphamänner an: Wer ist schlimmer - Aleks oder Yasin? Außerdem gehen wir tief in die Zeit zu zweit von Samira und Yasin rein. Wir reden über Slutshaming und wieso jeder jedem das sein einer Fame Bitch vorwirft. Mascha auf Instagram:https://www.instagram.com/moschmosch030/Mascha's Podcast: https://www.instagram.com/herzueberkopfpodcast/https://open.spotify.com/show/444DTF8Noiebl8Kp64ni7X?si=159998773edc4c37Kapitel:Randoms der Woche (00:06:16)Fragen an Mascha (00:08:52)Prominent Getrennt Folge 5 (00:20:36)

Yeni Türkiye'nin en büyük meziyetlerinden biri de sadece kendi sınırlarına gömülmüş, dünyanın başka köşelerinde yaşananlara kayıtsız, sadece kendi çıkarlarını düşünüp geri kalan dünyadan kendini soyutlamış olmayışı. Bütün uluslararası ilişkiler söylemi, hatta bütün bir millilik veya ulusalcılık söylemleri nesillerimizin zihnine bunu kazıyıp durdu. Bundan diğerkâmlıktan eser olmayan merhametsiz, seküler, dünyevi, bencil bir karakter çıkar.

1. Kurban, dar bir ibadet tartışmasının sınırlarının ötesinde insan varoluşunun, tarihsel çatışmaların ve modern siyasetin merkezî kavramlarından biri olarak yeniden düşünülmeli. Kurbanın tarihi, bağlamları, geçirdiği dönüşümler izlendikçe görülür ki aslında konu çok daha derin başka sorulara açılmaktadır: İnsan ne uğruna yaşar? Ne uğruna vazgeçer? Hangi bedeller meşru, hangileri zulümdür? Kimin ölümüne yas tutulur, kimin ölümü sessizlikle geçiştirilir? Hangi teslimiyet özgürleştirir, hangi itaat köleleştirir? Bu nedenle kurban, yalnızca dinî bir kavram değil; insanlık durumunun temel tercümelerinden biri olarak çıkar karşımıza.

İlk uygulaması Hz. Adem'in çocuklarıyla başlamış olan kurban ritüelinin tarih boyunca aldığı şekiller insan zihninin gelgitlerini izlemek açısından çok önemli bir olaydır. Sadece dinî bir uygulama değil, aynı zamanda insanın Allah tasavvurunun tarih boyunca geçirdiği dönüşümlerin de aynasıdır. Çünkü kurbanın aldığı her biçim, aslında insanın Allah'ı nasıl anladığını, O'nunla nasıl bir ilişki kurduğunu gösterir.

In dieser Folge ist Annika von After Work Trash zu Gast — sie macht seit zwei Jahren im Wechsel Solo- und Gästinnen-Folgen rund um die Reality-TV-Welt, und ich war vorletzte Woche selbst bei ihr zu Gast. Heute unterstützt sie mich im Reality TV Check zur Besprechung von Prominent Getrennt Folge 4.Je weniger die Frauen mitspielen, desto lauter werden die Männer. Yasin inszeniert sich als Führungsperson, obwohl Rebecca das Problem längst benannt hat. Gök holt sich Bestätigung in der Männerrunde. Mou erscheint im T-Shirt "My Ex Is The Biggest Liar" — und es sind die Frauen, die eingreifen müssen. Und Alex nennt Vanessa ein schlechtes Vorbild für alle Frauen, bevor er mit Erdbeeren pflücken anfängt.

Geçtiğimiz günlerde Birikim'in internet sitesinde Tunahan Yıldız imzasıyla yayınlanan bir yazı sayesinde İslamcıların sömürgesizleşme literatürüne olan ilgisi hakkında belli bir kesimde birikmiş epey bir ağrısının varlığına muttali olduk. Doğrusu bunu hiç bilmiyor ve fark etmiyor değildim ama bunun etrafında bu kadar çok lafın birikmiş olduğunu, Yıldız'ın atıf yaptığı yazılar sayesinde fark ettim. Bu da benim kusurum olsun.

Geçtiğimiz hafta biri dekolonyalizmle (sömürgesizleşme) ilgili diğeri belki aynı konunun bir başka veçhesi olarak oksidentalizm (Batıbilimi) ile ilgili iki ayrı konferansa dair izlenimlerimi aktardım. İki konferans dolayısıyla bu iki yazının arka arkaya gelmiş olması aslında tam bir tevafuk.

Reality-TV eskaliert mal wieder komplett und wir sind natürlich dabei

Hac mevsimindeyiz. Sonu kurban imtihanıyla, ibadetiyle tamamlanan bir mevsim. Allah'ın insana kendi varlığının, hatta kendi fedakarlığının bile fidyesini ödediğini fark ettiğimiz bir aydınlanma iradesi.

Heute unterstützt mich meine liebe Freundin Lisa — Hörerin seit Tag 1, heute endlich am Mikrofon.Gemeinsam schauen wir uns Prominent Getrennt Folge 3 an. Vier neue Ex-Paare ziehen ein, und das Format serviert uns fragile Männlichkeit auf dem Präsentierteller: Aleks leidet demonstrativ auf dem Boden, Yasin macht seltsame Yasin-Sachen, Gök ist sofort gekränkt, weil Vanessa ihn nicht erkennt, Fabian entmännlicht Jakob, und Mou lenkt seinen Frust auf eine andere Frau um. Die Männerrunde tagt, bestätigt sich gegenseitig und kommt zu dem Schluss: du hast nichts falsch gemacht, wir verstehen dich.Auf der anderen Seite: Frauen, die aufgehört haben, das aufzufangen. Samira diagnostiziert, Rebecca rechnet vor, und Tessa sagt auf Jakobs Comeback-Wunsch vor allen einfach Nö.Außerdem: Warum Yasin und Samiras Streit keinen Sinn ergibt, was Tessas Instagram-Statement über patriarchale Muster sagt, und warum ausgerechnet Jakob — den alle abgewertet haben — das Einzugsspiel gewinnt.Ich freue mich über Nachrichten auf ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Bir süre önce Johannes Angermuller'in Türkçeye Neden Fransa'da Postyapısalcılık Yok? Başlığıyla çevrilen kitabını (Heretik Yayınları, çev. Özge Karlık, 2017), bazı düşüncelerin doğum yeri ve intişar ettiği yerin farklı olabilmesi üzerine çok da şaşırmadığım ama ilginç bulduğum bir hikaye olarak okumuştum. Fikirler bazı yerlerde kitapların arasında durduğu gibi durmuyor. Başka mekanlara, toplumlara aktarıldığında doğdukları yerden çok daha farklı çok daha güçlü yankılar da bulabiliyor. Ancak kuşkusuz postmodernist düşünceyi doğurmuş ve beslemiş olan yeni Fransız düşüncesinin dünyada oluşturduğu yankının aynısını Fransa'da yaratamamış olması neresinden bakarsanız ilginç.

Son yazımda geçtiğimiz iki gün içinde Siirt Üniversitesi ev sahipliğinde gerçekleştirilen II. Uluslararası Oksidentalizm Sempozyumuna katılacağımdan bahsetmiştim. Türkiye'de son yıllarda yapılan en dikkat çekici entelektüel buluşmalardan biri olarak kayda geçen sempozyum “İslam Medeniye-tinde Batı Araştırmaları: 14-19. Yüzyıllar” başlığıyla, yalnızca akademik bir toplantı olmanın ötesinde, modern dünyanın epistemolojik krizine karşı geliştirilen sömürgesizleşme arayışının önemli duraklarından biri niteliğindeydi.

İstanbul'da geçtiğimiz iki gün içinde düzenlenen Dünya Dekolonizasyon (sömürgesizleşme) Forumu, son yıllarda Türkiye'de düzenlenen sıradan uluslararası toplantılardan biri olmanın çok ötesinde bir olay oldu. Her şeyden önce burada tartışılan şey yalnızca akademik bir teori ya da geçmiş sömürgecilik hikâyeleri değil, modern dünyanın hangi ahlaki ve epistemolojik krizlerin içine sürüklendiği ve insanlığın bundan sonra kendisini hangi kavramlarla yeniden kuracağı meselesiydi.

Gazze'de ateşkesten sonra soykırımcı barbar İsrail saldırıları durmadı ama sanki Gazze'ye ilgi de yardımlar da büyük ölçüde durmuş vaziyette. Oysa Gazze'ye ilgi orada canlarını, mallarını ortaya koyan yiğit Gazze halkından ziyade ilgilenenleri ihya edecek bir ilgidir.

Folge 2 von Prominent Getrennt — und dieses Mal hat Hanna mich unterstützt. Wir reden über Vanessas Ersthand-Bestätigung von dem, was wir schon lange sehen, über Schöpfer-Logik als Machtmittel, indirekte Gewalt, und darüber, warum ausgerechnet Aleks und Vanessa am Ende des Abends das ruhigste Gespräch führen.Außerdem: Kommunikation bei allen Paaren, Fabian und Taninas komische Dynamik, Yasin als selbsternannter Anführer — und darüber hinaus Love Island, Are You The One, eine mögliche bisexuelle Bachelor-Staffel und warum ich jetzt von zwei Hündinnen unterstützt werde.Hier findet ihr Hanna auf Instagram ❤️Ich freue mich über Nachrichten auf ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Gazze hem Müslümanlar için hem bütün insanlık için büyük bir imtihan. Bu imtihan Gazze'nin yiğit insanlarının ortaya koydukları destansı mücadeleyle açtıkları bir alanda cereyan ediyor. Gazze'li yiğitler bütün dünyada eşkiyanın dünyaya hükümdar olduğunun ifşa olmasını sağlamışlardır.

ABD ve İsrail'in İran'a karşı başlattıkları ve alanı giderek yayılan savaş, yalnızca cephe hatlarını değil, devletlerin iç yapısını, karar alma mekanizmalarını ve ideolojik yönelimlerini de dönüştürüyor. Bu dönüşümün en çarpıcı örneği bugün ABD ve İran'da yaşanıyor. ABD'de nelere yol açtığını görmek için belki birkaç ay sonraki ara seçimlerin sonuçlarını beklemeliyiz.

1973 petrol krizi, modern enerji jeopolitiğinin kurucu anlarından biri olarak kabul edilir. Mescid-i Aksa'nın 1969'da yakılmasına karşı sergilediği tepkiyle İslam Konferansı'nı toplayarak Nasır sonrası dönemde fiilen hem Arap hem İslam dünyasının liderlik konumuna yükselen Kral Faysal'ın sahneye yeniden ve en etkili biçimde çıktığı bir olaydır.

Bugün Ortadoğu'da yaşanan gelişmeler, hiç kuşkusuz sadece savaşların kronolojisiyle veya aktörlerin mevcut konumlarıyla açıklanamaz. Belki 7 Ekim Aksa Tufanının tetiklediği ve nihayetinde bütün düzenin başlangıç noktasından fersah fersah uzaklaşmış olacağı dinamik bir süreç. Trump'ın söylemlerindeki dakikalık değişimler basitçe Trump'ın kendine özgü üslubuna verilecek tutarsızlıklar olmaktan da öte bu dinamik sürece cevap verme telaşında sergilenen doğal refleksler olarak görülebilir.

Gazze'de İşgalci İsrail güçleri ile Hamas arasındaki çatışmaların sonucunda ulaşılan ateşkesin üzerinden 200 yüz gün geçti. Bu süre içinde karşılıkla çatışmalar durdu ama ateşkes İsrail tarafının saldırganlığını hiç durdurmadı. Sanki ateşkes anlaşması sadece bir tarafın silahsızlanması ve saldırılara karşı tepkisiz kalması anlamına geliyor.

24 Nisan değerli düşünce adamı, sosyolog Prof. Dr. Erol Güngör'ün vefat yıldönümü. Yaşadığımız günler onun üzerinde durduğu konuları her dem yeniden hatırlamaya ve oradan da olaylara bakmaya bir pencere açmaya davet ediyor. Bize bu yıl vefat yıldönümü dolayısıyla hatırlattığı ve bir panel vesilesiyle yeniden bir pencere açmayı sağlayan Erzurum Büyük Şehir Belediyesine teşekkür ederim. Cumartesi günü Atatürk Üniversitesi kampüsünde değerli felsefeci Prof. Ali Utku yönetiminde bir panelde Prof. Dr. Naci Bostancı, Prof. Dr. Nevin Güngör Ergan ve Prof. Dr. Mevlüt Uyanık ile “Zihniyetin İnşası: Erol Güngör Paneli”nde bir araya geldik.

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.

23 Nisan 1920'de gerçekleşen olay İstanbul'da zaten faal halde bulunan ve İngilizlerin baskınıyla İstanbul'da çalışamaz hale getirilen Meclis'in Ankara'ya taşınması ve faaliyetlerine burada başlamasından ibarettir. Kuşkusuz Meclis'in işgal şartlarında taşınarak da olsa faaliyetlerine devam etmesi çok önemlidir. Ama Ankara'ya taşınmasının İngilizlere rağmen değil bilakis İngilizlerin müdahalesi ve zorlamasıyla gerçekleşmiş olduğu da göz ardı edilen gerçeklerden biri. O tarihte İstanbul'un doğrudan ve fiilen işgal altında olması aslında bütün Osmanlı topraklarının resmen işgal gözetimi altında olması anlamına geliyor ki, Samsun, Erzurum ve Ankara'da da bir İngiliz (işgali değilse bile) varlığı yok değildir.

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.

23 Nisan, TBMM'nin açılış yıl dönümü olarak kutlanıyor. Resmî anlatıda bu tarih, yalnızca yeni bir devletin değil, aynı zamanda millet egemenliğine dayalı yeni bir siyasal düzenin doğum günü olarak sunulur. Şüphesiz 23 Nisan 1920, Türk siyasi tarihi açısından son derece kritik bir eşiği temsil eder.

ABD-İsrail'in İran'a karşı başlattıkları saldırılarla başlayan savaşta ateşkes kendine özgü şartlarda devam ediyor. Ateşkesin ilan edildiği andan itibaren İsrail'in Lübnan'a karşı başlattığı benzersiz saldırılar bu ateşkesin de bir geçerliliğinin olmayacağını gösteriyordu. İşin doğrusu İsrail bu ateşkesi, Gazze'de olduğu gibi saldırgan tahakkümü için bir fırsata dönüştürüyordu. Ateşkesten hedeflenen karşı tarafın ateşi kesmesi idi, uluslararası toplumun da yardımı ve tavassutuyla bu sağlandıktan sonra İsrail daha rahat saldırıyor. İran'ın buna karşı Hürmüz kozunu çok başarılı biçimde kullanması büyük zarara uğrayan ABD'nin de İsrail'e baskı uygulamasını ve dolayısıyla Lübnan üzerindeki saldırılarını durdurmasını sağladı. Böylece ateşkes şartları bir anlaşmayla değil bir mecburiyetle sağlanmış oldu.

Şanlıurfa'daki bir okulda yaşanan ve çok sayıda öğrencinin yaralandığı hadisenin şaşkınlığı henüz dinmemişken, Kahramanmaraş'tan gelen daha ağır haber hafızamı yıllar öncesine götürdü: Batman'daki genç kadın intiharlarına… O günlerde de peş peşe yaşanan hadiseleri açıklamak için yaş, ekonomik durum, aile yapısı, eğitim seviyesi gibi birçok ortak değişken aranıyordu. Benim en dikkat çekici bulduğum ortak nokta ise başka bir şeydi: Her olay, bir öncekinden etkileniyor; bir önceki, sonrakini tetikliyordu.

¡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

Diese Woche verabschieden wir uns von zwei Formaten und sagen Hallo zu einer All Stars Staffel. Nate war auf der Premiere von Kampf der Realitystars und musst mit erschrecken festellen, dass Yasin zurück ist… Was noch so passiert ist, erzählt sie in der Folge. Belina beichtet, dass sie doch Temptation Island schaut und wir fragen uns, was genau passiert mit den Schokobons? Wir analysieren außerdem, was bei The Race abging und sind froh, diskutieren darüber, ob Julia den Sieg bei The 50 verdient hat.Kapitel:Randoms der Woche (00:10:27)Promis unter Palmen Finale (00:19:48)The 50 Finale (00:31:40)KDRS Folge 1 +2 (00:45:53)The Race Folge 4-6 (01:02:39)Sprachis an: sprachi@generation-trash.deMemes und Extras könnt ihr auf unseren Socials finden...Generation Trash IG: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/generation.trash/⁠⁠⁠⁠⁠⁠⁠⁠⁠Belina: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/belinalilly/⁠⁠⁠⁠⁠⁠⁠⁠⁠Nate: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/nateseason/⁠⁠⁠⁠⁠⁠⁠⁠⁠Generation Trash YouTube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/@GenerationTrash⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitch Nate: https://twitch.tv/nate_plusYouTube Nate: https://www.youtube.com/@nate_plusLiebesbriefe oder Kooperationsideen gerne an: ⁠⁠⁠⁠⁠hallo@generation-trash.deImpressum: Nate Kilian, Invalidenstraße 102, 10115 Berlin, Deutschland, hallo@generation-trash.de | Verantwortlich für den Inhalt nach § 18 Abs. 2 MStV: Nate Kilian & Belina Bellwood

Ortadoğu'da son kırk gün içinde yaşananlar, artık savaşlarda sadece askerî mühimmatın değil, anlamların, kavramların ve diplomatik imkânların da birer mühimmat gibi harcanıp tüketildiğini gösteriyor. “Ateşkes” denilen şeyin bile artık barışı değil, savaşın yeniden düzenlenmesini ifade ettiği bir dönemdeyiz.

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

Dün Baas Partisi'nin kuruluşunun yıldönümüydü. Tarihte kalması gereken, kurulduğu günden itibaren kendi kuruluş iddialarından bile uzak kalan, Arap halklarına kandan, gözyaşından, onur kırıcı istibdattan başka bir şey getirmeyen bir hareket. Anılmaya değer bulunmayabilir ama biraz üzerinde düşününce bizimle de ne kadar ortak ibretlik tecrübelerin üzerine oturduğunu hatırlatıyor, bir göz atmaya davet ediyor.

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

Proceed / The Roots 4:35 The Chase, Part II / A Tribe Called Quest 4:02 Super Cypher 7 (prod. by BoFaat) / Sha-Ele... 5:52 This Is How We Like It (Remix) (Feat. Charlie... 2:31 Mad Max (Feat. Cali Agents, Mr. Erbie & DJ... 3:32 My Advice To Young Writers feat. DJ Zole (p... 3:09 Expiration Date (Feat. J-Live) / RJD2 & Sup... 4:08 Sho Is Ova / Bombay Da Realest 2:39 In Du Time / The Du-Rites 2:30 10.DownStatefeat.StylesP&BennyTheButc... 2:57 11. Fresh Air feat. Myka 9 / AWOL One, Id Obelu... 5:13 12. Muay Thai Rap / Nejma Nefertiti 2:45 13. Lost In Reality / Blu & Dead 2:19 14. Inside A Dream (Feat. Blu) / Darko The Super 2:45 15. Worldwide (Feat. T.F & Talib Kweli) / Jae Ske... 5:49 16. M.I.K.E.Y. / Yasin & Clypto 3:32

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.

Correspondent Daisy Mohr sprak in Noord-Syrië een uur met een Nederlandse IS'er, Yasin, die daar al zeven jaar in de gevangenis zit. In deze podcast laat ze delen van het gesprek horen en vertelt ze hoe de Koerdische autoriteiten in het gebied in hun maag zitten met de duizenden buitenlandse IS-aanhangers zoals Yasin die daar vast zitten. Zij zien het gevaar van IS toenemen.  Verslaggever Nicole le Fever volgt voor de NOS al jaren zaken rondom Nederlandse Syriëgangers en heeft ook contact met de advocaat van Yasin. Al weet Yasin zelf helemaal niet wie zijn advocaat is, hij mag met niemand contact hebben. Nicole legt uit wat de juridische en politieke dilemma's zijn bij het terughalen van Nederlanders die naar Syrië zijn vertrokken om zich bij IS aan te sluiten. En waarom de situatie van Yasin waarschijnlijk niet snel zal veranderen.  Reageren? Mail dedag@nos.nl Presentatie en montage: Elisabeth Steinz Redactie: IJsbrand Terpstra en Ulrike Nagel

There will Be a Day is a heartfelt story about a family's journey through loss and faith. It shares the tale of Yasin, a little boy who had to say goodbye twice. This book isn't just about sadness, it's about hope and the belief in a joyful reunion in heaven. It helps children understand grief in simple terms and encourages adults to process their feelings. It's a unique guide to navigating tough times with less pain and more resilience. Author Sarah GabrilloOn Barnes & NobleOn amazonInstagram: @writetoblossomNeed help in marriage?