Podcasts about Yasin

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

ABD ve İsrail'in İran'a karşı teo-politik veya petro-politik emperyalist saiklerle başlattıkları savaşın oluşturduğu yeni ortam yalnızca askeri dengeleri değil, bölgeyi anlamak için kullandığımız kavramsal çerçevelere yeniden müracaat etmemizi gerektiriyor. İsrail'i ve ABD'yi nasıl anlamamız gerektiğine dair tablo aslında o kadar karmaşık değil. Motivasyonları işgal, Siyonizm, sömürü ve Ortadoğu'yu kontrol altında tutmaya dönük bir ihtiras.

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

İran'a karşı Siyonist saldırının 8. günündeyiz. ABD ve İsrail'in 168 kız çocuğunu katlederek başlattıkları savaşın elbette kim ne derse desin hiçbir haklı tarafı olamaz. İran'ın Suriye, Irak, Yemen ve Lübnan'da izlemiş olduğu kuşkusuz haklılaştırılamayacak apaçık mezhepçi siyasetini sürekli bu siyonist saldırganlık esnasında hatırlatmanın anlamı yok.

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?

İsrail ve ABD'nin İran'a saldırmasıyla başlayan son savaş yalnızca askerî bir hesaplaşma değil; aynı zamanda anlamlar, semboller ve kutsal referanslar üzerinden yürüyen bir zihinsel savaş. İsrail ve ABD'nin konvansiyonel savaş kurallarının tamamını ihlâl ederek başlattıkları bu savaşın ilk saatlerinde gelen açıklamalarda dikkat çeken husus, çatışmanın sadece güvenlik ve caydırıcılık diliyle değil, teolojik göndermelerle de çerçevelenmesidir.

Tamamen öyle miydi? Yani 28 Şubat zihinleri kolonyalize olmuş, yani sömürgeleştirilmiş yerli insanlar tarafından mı kotarılmıştı yoksa o darbe doğrudan kolonyal “dış güçler” tarafından mı icra edilmişti?

Tek Parti döneminde laiklik adına bu milletin inancıyla, diniyle, din öğretimiyle nasıl mücadele edilmiş olduğuna dair toplumsal hafıza yeterince canlı ve diridir. Bu konuda hâlâ o döneme dair canlı anlatımlarla, tecrübelerle neler yaşandığına dair resmi net bir biçimde ortaya koyacak tevatür derecesinde şifahi anlatım söz konusudur. Aslında o dönemin resmini aynı netlikte çizecek kadar resmi söylem de var elimizde. Medreselerin kapatılması ve din eğitimine karşı gelişen resmi söylem başlı başına birinci dereceden düşman bir “hoca”, “softa”, “mürteci” tiplemeleri çizerken bu tiplemelerin gidip bulduğu sıradan, kendi halinde dinini yaşayan insanlardan başkası olmamıştır.

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.

“Sizden öncekilere farz kılındığı gibi oruç size de farz kılındı…”

Bugün dünyanın en büyük sorunu estetik değil; estetikleşme. Her şey gösteriye dönüştü. Acı da, savaş da, çocuk cesetleri de, mahkeme kararları da. Görüntü var, ritim var, anlatı var. Ama hakikat? O çoğu zaman montaj masasında kayboluyor.

Epstein belgeleri açıklandıkça yıllardır dünyanın içinde yaşamakta olduğu düzenin bütün dayanakları, temelleri, esaslarına dair fotoğraf iyice netleşiyor. Aslında çok şey bekliyorduk bu düzenden, her türlü kötülüğü, her türlü ahlaksızlığı beklerdik, ama herhalde bu kadarını da beklemezdik diyebileceğimiz şeyler. Gazze'de, Filistin'de yıllardır gördüğümüz ve küresel düzenin bütün adalet, insan hakları, eşitlik, özgürlük ve hümanizm iddialarının tamamını ayaklar altına alan vahşetine karşı dünyanın sessizliğine şaşırıp duruyorduk.

Edward Said'in Haberlerin Ağında İslam'la ilgili batılı fantezileri ve algıları ele alışının üzerinden 45 yıl geçmiş. Kuşkusuz bu tür algılar 45 yıl önce başlamış da değil. Oryantalizm nihayetinde Batılıların doğu ile ilgili algılarının, tahayyüllerinin, edebiyatlarının toplamını oluşturuyor. Bu toplamın Batılı sömürgecilik için operasyonel bir araca dönüşmesi, sömürgeciliğin bir keşif kolu gibi çalışması, bilgi ile iktidar arasındaki trajik denklem sayesinde mümkün olmuştur. Görünürde masum bilgilenme amaçlı ilgiler bile kendi beklentilerine, fantezilerine göre tanımlamaktan dolayısıyla iktidar üretmekten geri duramıyor. O yüzden en masum bilgilenme haliyle bile oryantalizm masum kalamıyor.

Geçtiğimiz hafta içinde hem konvansiyonel hem sosyal medyada Afganistan'da Taliban'ın yeni marifetleriyle ilgili epey bir rutin haber patlatmalarına şahit olduk. İçeriğe ve haberlerin yapılış tarzına bakıldığında ortaya çıkan görüntü tam bir “patlatma” gibi.

Osmanlı subayları arasında daha 2. Meşrutiyet bile gerçekleşmeden önce tedavüle girmiş olan “bizden olmayan topraklar” söylemi Suriye ve Irak'tan itibaren bütün Arap-Kuzey Afrika topraklarının o zamandan beri gözden çıkarılmış olduğunu gösteren bir yaklaşım. Arap çölleri için “Türk çocuğu, artık Arap çölleri için kanını dökmeyecektir” sözü harfi harfine herhangi bir şahsa atfedilemese de giderek İttihat Terakki ve Osmanlı subaylarının belli bir kesimi arasında cari olan bir bakış açısını temsil ediyor.

I. Dünya Savaşı sonrası işgal edilen Osmanlı toprakları üzerinde kurulan Arap (kılıklı) devletlerin hepsinin milli kimliği kendilerini işgal eden ülkelere bir karşıtlık yerine Türk karşıtlığı üzerine kuruldu. Esasen halihazırda onları işgal etmiş, sömürmekte ve ezmekte olan devletlere karşı hiçbir husumete yer vermeden 400 yıl boyunca yönetimi altında güvenle, huzurla yaşadıkları Osmanlı'yı kendilerine daha uzak, daha düşman bellemeleri tarihin gerçeklerine uymuyordu, ama onlara dayatılan milli eğitimin ideolojik muhtevası buydu: Osmanlı ve Türkler onların topraklarında 400 sene boyunca sömürgeci-işgalci olarak durmuştur ve iyilik adına hatırlanacak hiçbir miras bırakmamıştır.

Suriye'de Esed'in bu kadar uzun yıllar iktidarda kalabilmesi için sosyolojik bir zemini ve dayanağı yoktu. Onu ayakta tutan zorbalık ve bazı uluslararası müttefikleriydi. 2011 yılında neredeyse bütün Suriye halkı kademeli olarak ona karşı ayaklandığında Esed rejiminin günlerinin sayılı olduğu görünüyordu. Ancak uluslararası müttefikleri katliamları, soykırımı da göze alarak ona yardıma koştuğunda işin rengi değişmiş ve inşa edici sosyolojik zemin yerine yıkıcı ve yok edici bir iktidarla ayakta kalmaya devam etti.

"Ulusal sınırlara çekilmiş Türk milleti" projesinin Osmanlı subayları arasında konuşulduğu 1906-1907 yılları şöyle bir göz önünde bulundurun. Daha II. Abdülhamit'in sultanlığı devam ediyor. Osmanlı toprakları Balkanlar'dan tamamen çekilmemiş. Selanik, Manastır, bugünkü Yunanistan'ın önemli bir kısmı hâlâ Osmanlı'da. Dahası bugünkü Irak, Suriye, Lübnan, Filistin, Ürdün, Suudi Arabistan, Yemen, Mısır, Libya hâlâ bizde ve iyi-kötü istikrarlı bir devlet var.

Birinci Dünya Savaşının sonunda nasıl yenik düştüğümüz, o yenilginin sonunda Osmanlı Devleti'nin yıkılışı ve koca bir imparatorluktan Anadolu'ya kadar gerilememiz, üzerinde yeterince durulmuş bir konu değildir. Yıllarca kendimize yenilgiyi yakıştıramadığımız için müttefiklerimizin yani Almanların savaşta yenilmiş olduğu, bundan dolayı bizim de hükmen yenik sayılmış olduğumuz hikayelerini dinledik. Yoksa bizim yenilmiş olmamız ne mümkündü?

Bazı ulusalcı Kürt çevrelerinin iddialarının veya aslında beklentilerinin aksine Halep'te SDG unsurlarının temizlenmesi için Suriye ordusunun düzenlediği operasyonlar tamamen örgüt unsurlarına yönelik olmuş, onlara karşı bile olabildiğince insancıl çerçevede gerçekleşmiştir.

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.

Geçtiğimiz yılın son günlerinde Yemen'in doğusunda yaşananlara karşılık Suudi Arabistan'ın (SA) verdiği beklenmedik tepki bir anda bütün Ortadoğu'da inceden inceye işlemekte olan bir büyük planı ifşa etti. İfşa edilen planın içinde bir ihanet, bir kuşatılma ve bir müttefikin uzun süre kendi adına çalışmasının ve diğer ortaklarına karşı kendi adına çalışmasının edişinin hikayesi vardı. Yemen'de SA'ın şimdiye kadar sessiz kalmak dolayısıyla herkesin şaşırdığı bu büyük planın aslında herkes farkındaydı.

► Tickets für unsere Tour:https://www.ticketmaster.de/artist/nizar-shayan-die-deutschen-podcast-tickets/1261474⁠► Tickets für die Mr. Yasin Show:https://www.eventim.de/artist/mr-yasin/⁠In dieser packenden Folge von „Die Deutschen Podcast“ begrüßen Nizar und Shayan den Ausnahme-Hypnotiseur Mr. Yasin. Gemeinsam tauchen sie tief in die faszinierende Welt der Hypnose ein und räumen mit Vorurteilen über „Halsabschneiderei“ auf. Mr. Yasin erklärt, wie Hypnose am offenen Gehirn operiert , warum jede Hypnose eigentlich eine Selbsthypnose ist und wie er traumatische Kindheitserlebnisse oder tiefsitzende Ängste löst.Erfahre, wie man mit Blitzhypnose Namen vergisst , warum wir Ängste unserer Eltern in die Wiege gelegt bekommen und wie Mr. Yasin einer Frau half, die jahrelang keine körperliche Nähe zulassen konnte. Ein Gespräch über Psychologie, Disziplin, Erziehung und die Macht des Unterbewusstseins, das deine Sicht auf die Realität verändern wird.Alle Kanäle | Mr. Yasinhttps://www.instagram.com/mr.yasinhttps://www.tiktok.com/@mr.yasin.tiktokhttps://www.facebook.com/mr.yasin.hypnose.expertehttps://www.youtube.com/@mr.yasin.hypnosehttps://www.mryasin.com/Alle Kanäle | Die Deutschen► Folgt uns: ⁠https://linktr.ee/diedeutschen⁠► Werdet Teil der Community auf Patreon:⁠http://www.patreon.com/diedeutschenpodcast/membership⁠

SDG'nin Halep'te oluşturmaya çalıştığı kurtarılmış bölge imtiyazları son derece ilkel ve dünyanın hiçbir yerinde geçerliliği olmayan iktidar alanları. Bunu Kürtlerin bir hakkı olarak görüyor olması aslında her şeyden önce Kürtlere hakaret. Bunun Kürtlere sağlayacağı hiçbir avantaj olmayacağı gibi Kürtleri bir şehir içinde iki mahalleye hapsederek bütün şehrin nimetlerinden faydalanmaktan da menetmiş oluyordu. Burada kazanan sadece bu hapishanenin, bu kurtarılmış bölgenin gardiyanları, SDG militanları oluyordu. Bu tarz bir yapılanmanın ne kadar faşizan bir baskı kurabileceğinin tarihte sayısız örnekleri vardır. Halep şehri içinde merkezi devletten bağımsız bir silahlı örgütün keyfi varlığının tanınmasını talep ediyordu SDG.

10 Mart Mutabakatı çerçevesinde kendisine tanınan süre bitiği halde SDG gereken adımları atma konusunda ayak sürümeye devam etmekle kalmadı, Halep'te işgal ettiği bölgelerden saldırganca tutumlarına devam etti. Suriye hükümetinin başlattığı operasyon şimdiye kadar SDG'ye yaptığı uyarılardaki ciddiyetini ve söylediğini yapacak güce de sahip olduğunu gösterdi. Bu işin şakası yok. Suriye'nin mevcut askeri yapısını oluşturan hükümet daha bir sene önce İran ve Rusya'nın da desteklediği Suriye Baas ordusunu 11 günlük bir operasyonla alaşağı etti. Suriye'nin bütün topraklarını karış karış bilen ve 14 yıllık her türlü savaş tecrübesine sahip, çok daha önemlisi savaşmak için çok geçerli, çok ulvi nedenleri ve motivasyonları, inançları olan zinde güçlerden oluşuyor.

In die heutige Folge haben es nicht nur die News der aktuelen Woche geschafft, sondern auch alles was rund um Weihnachten und Silvester passiert ist. Deswegen gibt es eine XXL-Runde mit Allem, was das Herz begehrt. Zur aktuellen Situation kann momentan leider noch nichts gesagt werden, aber die nächsten Tage bestimmt.

ABD'nin Venezuela'ya yaptığı adam kaçırma operasyonu aslında fiilen ABD hegemonyasının söz konusu olduğu yıllardan itibaren yaptığından farklı bir eylem değil. 7 Ekim'den beri Siyonist katil İsrail'in Gazze'ye karşı işlediği soykırım suçuna karşı uluslararası düzenin sergilediği lakaytlığa bakarak dünyada aslında sandığımızdan çok daha farklı bir düzenin hâkim olduğu konusunda bütün dünyada bir bilinç oluştu. Evet görünürde işgal altında olan Filistin toprakları ve şu anda en kesif ordularıyla İsrail, ABD'nin sınırsız desteğiyle Gazze'ye yüklenmektedir.

Hepimizin bildiğini, ama aksine inanmak istediğimiz şeyi Trump, Venezuella'ya karşı yaptığı ve seçilmiş liderini kaçırdığı operasyonuyla bir kez daha dünyaya gösterdi: Uluslararası hukuk, uluslararası adalet diye bir şey yok. Güçlünün hukuku vardı. O güçlü de kendi hukukunu bütün insanlara istediği gibi adlandırabiliyor.

İklimler sadece yılın mevsimleri arasında dolaşmıyor. Bazen birkaç yıllık iklim dönüşleri oluyor. Birkaç yıl süren kuraklıklar veya birkaç yıl üst üste süren yoğun kışların, yağışların ardından karların birdenbire kesilmesi. Uzun süre hiç kar yağmaması.

2025 yılının şu son günlerinde herkes yılı kârla kapatmaya çalışıyor. Kim bakiyeden ne kadar koparabilirse o kadar kazançlı sayacak kendini sanki. Netanyahu'nun Trump'la buluşmasında bir telaş. Trump bir yıl içinde gerçekleştirdiği 8 barışın üstüne bir 8 barış daha katma telaşında sanki. Ama dünyada savaşan o kadar ülke yok, belki gelecek savaşları şimdiden öngörüp durdurmanın yaratıcı performansını sergilemeye çalışıyor. Bu sene olmadı ama belki önümüzdeki dönem Nobel olur. Daha fazla kim hak edebilir ki? Gerçi geçen sene de öyle diyordu ama kendisi onca çabasıyla dururken hiç adı sanı duyulmamış bir kadın çıkageldi, kaptı gitti.

Surah 36 – Chapter 36 Ya Sin complete Quran with Urdu Hindi translation

27 Aralık, Allah'ın günlerinden bir gün, ama bizim için İstiklal Şairimiz Mehmet Akif'in vefat ettiği gün. 11 yıllık bir hicret hayatından sonra yakalandığı amansız hastalığın son fetresinde adeta memleketinden defnedilmek üzere İstanbul'a geldikten kısa bir süre sonra İstanbul'da vefat etmiştir Mehmet Akif. 11 yıl sonra geldiğinde memleketi bıraktığından da daha ağır şartlarda bulmuş, ama bu haliyle bile bu vatana dair umudunu yitirmemiştir. Ne de olsa bir kez İslam vatanı olmuş bir yer bir daha asla küfre mal olamaz. Bunu İstiklal Marşı'nda, ülkenin en zor günlerinde, belki başka bir bağlamda da olsa ifade etmiştir zaten “Sönmez bu şafaklarda yüzen Alsancak, sönmeden yurdumun üstünde en son ocak!”.

Milli şairimizi kendi vatanında muhacirâne bir ruh haline sokan gelişmeler çok kısa bir süre içinde yaşanmıştı. Neticede 1925'te peşine takılan hafiyelerin ruh dünyasında yarattığı müthiş daralmadan çıkabilmek için 11 yıl sürecek bir memleket hasretine katlanmak üzere Mısır'a gidecekti. Oysa bizzat kendisi daha birkaç sene önce bu millete hediye ettiği İstiklal Marşı'na “Korkma! Sönmez bu şafaklarda yüzen Alsancak, sönmeden yurdumun üstünde tüten en son ocak!” vaadiyle başlamıştı.

“İnsan; kendisini ilgilendirmeyen tek şeye yani geleceğe kafayı takarak şimdiyi kaybeder ve yıllar geçip sarı yapraklar gibi uçuştuğunda bu kez yine şimdiyi yaşamak yerine geçmişi düşünüp kendinden kaçar, çünkü şimdi denen zaman dilimi sadece cennette ikram edilecektir. Cennet; sonsuzluk içindeki en sonsuz şimdidir. Şeytan; kıllı parmakları ve uzun kirli tırnaklarıyla Hz. Adem'e bir adım sonrasını, geleceği göstererek kandırdı. Artık hepimiz kaybettiğimiz şimdiyi arıyoruz, şeytan arkamızdan gülerken...

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

Suriye devriminin birinci yılı kutlamaları yeni rejimin halkla sahici ve güçlü bir kucaklaşmasının gerçeklemiş olduğunu gösterdi. Devrimin lideri Cumhurbaşkanı Ahmed el-Şara'nın kutlamalar esnasında ortaya koyduğu liderlik profili her geçen gün liderlik özelliklerini ve kapasitesini daha da fazla pekiştiren, besleyen sahneler ortaya koyuyor. Söylemleri, davranışları ve genel siyaseti Suriye için büyük bir sosyal sermaye varlığını da gösteriyor. Güçlü, karizmatik ve organik bir liderlik bir ülke için büyük bir şans.

Syed's full hair transplant experience in Turkey • The procedure, the staff, and the recovery pain • Yasin recaps his BVI and Scrub Island trip via Puerto Rico

You can probably say “La ilaha illallah” in less than a second. We all can. It's on our tongues every day. But if someone stopped you and said, “Explain it to me”, how long would you hesitate before answering? The Shahadah isn't just a sentence we inherit. It's the foundation of Islam, the key to Jannah, and the very thing that makes our salah, fasting, and worship even count. Yet many of us have never actually studied what it means or the conditions that come with it. In this lecture, Ustadh Sadiq A. Yasin explains Miftah Dar al-Salam by al-Hafidh al-Hakami - a short but powerful book that lays out the true meaning of the Shahadah and the seven conditions every Muslim needs to know. This isn't abstract theory. It's about living La ilaha illallah, so it shapes your actions today, and so it can be the last thing you say before you meet Allah. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #lailahaillallah #Allah #islamiclectures #islamicknowledge

Yasin's recent trip for his travel page: @boundfor___ • Kash Patel's cringe Valhalla statement and the crazy RFK bear story • Marc Norman is a wild man comedian • There's always a new Key and Peele skit

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?

Yasin's unfaltering love for the Transformers movies • The Fast and Furious movie that should have been made • Shah Rukh Khan always playing Raj or Rahul in 90's Bollywood• Khamzat Chimaev vs. DDP fight

Yasin runs his first 5K at Run for Palestine • Syed's San Francisco trip: drugs, homelessness, and a city in decline • Human life expectancy was ridiculously low for most of history

On one side, the Prophet ﷺ said, “The scholars are the inheritors of the Prophets.” On the other, scroll through Muslim spaces on social media and you'll see comments like: “Scholars for dollars.” “Agents of the government.” “Bootlickers.” It's easy to join the noise until you realise what you're signing up for: - The blessings of true Islamic knowledge - The slow death of your heart, poisoned by mockery and arrogance But what about those who do attend their gatherings, watch their lectures, and sit in their circles? Are they fulfilling the rights due to the scholars? Or has the honour faded even among those who claim to benefit? In this powerful session, Shaikh Dr. Asim Al-Qaryooti - translated by Sheikh Sadiq A. Yasin - outlines: - The exact rights Islam gives our scholars, in life and after death - The etiquettes we must uphold, and the real danger in neglecting them - What the Salaf did differently — and how far we've drifted - Why slandering scholars doesn't just harm them, but damages the Ummah itself - And the simple, transformative path back to adab, dignity, and divine mercy The question is no longer “do you listen to them?” It's “Do you treat them as Islam commands?” Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #islamicscholar #islam #islamiclectures #islamicmotivation

The Coldplay concert couple • Anxiety keeps Yasin on the straight and narrow • Divorce dads sound different • The Oceangate disaster and the prideful CEO • AI will end us

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 3059: Anna Schaefer and Kareem Yasin delve into the science behind sugar's grip on our brains, comparing its effects to those of addictive drugs. With expert insights from neuroscientist Dr. Nicole Avena, they unpack why sugar cravings, withdrawal, and overconsumption are more than just bad habits, they're signs of a deeper neurological response. Read along with the original article(s) here: https://www.healthline.com/health/food-nutrition/experts-is-sugar-addictive-drug Quotes to ponder: "People self-report craving sugar, feeling withdrawal symptoms, and eating more than they intended." "Sugar activates the brain's reward system, leading to the release of dopamine." "From a behavioral standpoint, sugar appears to be addictive in the same ways as drugs of abuse." Episode references: Food and Addiction: A Comprehensive Handbook: https://www.amazon.com/Food-Addiction-Comprehensive-Kelly-Brownell/dp/0199738165 Sugar: The Bitter Truth (YouTube lecture by Dr. Robert Lustig): https://www.youtube.com/watch?v=dBnniua6-oM The Power of Habit by Charles Duhigg: https://www.amazon.com/Power-Habit-What-Life-Business/dp/081298160X Learn more about your ad choices. Visit megaphone.fm/adchoices

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 3059: Anna Schaefer and Kareem Yasin delve into the science behind sugar's grip on our brains, comparing its effects to those of addictive drugs. With expert insights from neuroscientist Dr. Nicole Avena, they unpack why sugar cravings, withdrawal, and overconsumption are more than just bad habits, they're signs of a deeper neurological response. Read along with the original article(s) here: https://www.healthline.com/health/food-nutrition/experts-is-sugar-addictive-drug Quotes to ponder: "People self-report craving sugar, feeling withdrawal symptoms, and eating more than they intended." "Sugar activates the brain's reward system, leading to the release of dopamine." "From a behavioral standpoint, sugar appears to be addictive in the same ways as drugs of abuse." Episode references: Food and Addiction: A Comprehensive Handbook: https://www.amazon.com/Food-Addiction-Comprehensive-Kelly-Brownell/dp/0199738165 Sugar: The Bitter Truth (YouTube lecture by Dr. Robert Lustig): https://www.youtube.com/watch?v=dBnniua6-oM The Power of Habit by Charles Duhigg: https://www.amazon.com/Power-Habit-What-Life-Business/dp/081298160X Learn more about your ad choices. Visit megaphone.fm/adchoices

Yasin's fight with Montezuma's Revenge (traveller's diarrhea) • Shane Gillis' wild swings at the ESPYs • Netflix doc: Trainwreck Poop Cruise

You're doing everything right — attending duroos, watching Islamic videos, filling pages with notes. But deep down… you're not changing. The more you learn, the more disconnected you feel. You thought seeking knowledge would soften your heart. But it's only making your head heavier. You're probably moving fast, but not forward. Why? Because somewhere along the way, we skipped what the Salaf never did. Study the explanation of Kitab al-ʿIlm by Imam Abu Khaythamah Zuhayr ibn Harb (d. 234 AH) — the teacher of five out of the six major hadith collectors. This book gathers over 160 narrations from the Prophet ﷺ, the Companions رضي الله عنهم, and the early scholars — not on fiqh or fatwa, but on how to seek knowledge the right way. It exposes the cracks in our foundations: - Learning without action - Studying without adab - Gaining facts but losing sincerity - Consuming lectures without any transformation If you've been chasing course after course, quoting scholars but ignoring your own tarbiyah — this is your reset. Watch now — and revive your journey of knowledge the way the Salaf began theirs. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #islamicknowledge #seekingknowledge #islamiclectures

You're doing everything right — attending duroos, watching Islamic videos, filling pages with notes. But deep down… you're not changing. The more you learn, the more disconnected you feel. You thought seeking knowledge would soften your heart. But it's only making your head heavier. You're probably moving fast, but not forward. Why? Because somewhere along the way, we skipped what the Salaf never did. Study the explanation of Kitab al-ʿIlm by Imam Abu Khaythamah Zuhayr ibn Harb (d. 234 AH) — the teacher of five out of the six major hadith collectors. This book gathers over 160 narrations from the Prophet ﷺ, the Companions رضي الله عنهم, and the early scholars — not on fiqh or fatwa, but on how to seek knowledge the right way. It exposes the cracks in our foundations: - Learning without action - Studying without adab - Gaining facts but losing sincerity - Consuming lectures without any transformation If you've been chasing course after course, quoting scholars but ignoring your own tarbiyah — this is your reset. Watch now — and revive your journey of knowledge the way the Salaf began theirs. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #islamicknowledge #seekingknowledge #islamiclectures

If someone asked you to explain what it means that Allah is the Creator, the Sustainer, the One in charge of every single thing—would you be able to answer? Most Muslims would nod, but few can actually put that belief into words, let alone live by it. That's where Tawheed Ar-Ruboobiyyah comes in—not as an abstract category, but as the core of how you see Allah. In this session, Ustadh Sadiq A. Yasin strips it back to the basics: What does it really mean that Allah alone creates, owns, governs, provides—and no one shares in that? Why do so many acknowledge Allah as Lord, yet still fall into shirk? And what hidden assumptions do we carry that quietly contradict what we claim to believe? This isn't just theory. It's the foundation every Muslim needs before they can truly say La ilaha illa Allah and mean it. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #Allah #AMAU #aqeedah #tawheed #iman