Medical students and faculty explore the medical humanities for diverse reasons: as a medium for self-reflection, a means to cultivate professionalism and humanism, and a way to gain an appreciation for the broader contexts in which illness and health occur. One important area for development is increasing the exposure of learners and clinicians of various levels of training to the medical humanities and to role models in the field. Student-led programs in the medical humanities at the American Medical Student Association (...) (AMSA) address these needs by offering unique opportunities for learning and sharing experiences. AMSA programs connect physicians-in-training using technology to create virtual communication and learning opportunities. These include monthly book discussion webinars, the Writers' Institute and the Medical Humanities Scholars Program (MHSP). (shrink)

ABSTRACTOn 15 July 2016, a group of soldiers tried to wrestle political control of Turkey from the elected government. The ‘coup attempt’ was declared over within approximately 10 h, but not before more than 300 civilians, police and soldiers had died. This paper examines how Turkish newspapers which are known to be ‘oppositional’ represented events of the night and the following few days before a state of emergency was declared which silenced almost all opposition. Through a close examination of images (...) and written text, we reveal how newspapers fail to question government actions. Instead, an analysis of presuppositions and how social actors and their actions are recontextualised finds that newspapers represent events from the perspective of their political interests whilst not actually questioning the actions of the government. It is in this way that oppositional newspapers use the coup to further their interests at the expense of informing the public. (shrink)

In general, the prayer (hacet or niyaz) windows that open to the body or courtyard wall of tombs have a majestic appearance that attracts the attention of people. The rooted visitation folklore, which encompasses praying and making requests to Allah in front of such windows, in the presence of and for the benefit of the buried person, is an important piece of religious ritual. In Istanbul folklore, Eyup Sultan Mosque and Mausoleum are places of visitation, where the public favor and (...) crowd on holy days that have religious significance. The epitaphs on these windows conclude with a call to perform a Fatiha prayer. It is understood that the prayer windows, which are located in positions that connect the hazirs with the street, were placed in order to request prayers by attracting the attention of passers-by that are visiting mosques and shrines. This study intends to determine the place of prayer windows in the discipline of Istanbul folklore and art history. The primary motivation for this study is to fill a gap in the literature by examining prayer windows, which were not present during the early stages of Islam but later developed into a sophisticated practice, especially during the Ottoman period. The first chapter of this study discusses the religious ritualistic and visitation folklore aspects of Eyup Sultan Mosque and Mausoleum. The second chapter discusses the reasons behind prayer windows being built and their importance, as well as the examination of these construction elements' morphological, material, technical, textual, decorative, and identifying constituents. Thus, as an example of an application specific to the Ottoman period in Islamic architecture and art, the prayer windows opened in the cemeteries around the Eyüp Tomb were examined, measured and drawn with AutoCAD programme within the scope of the survey, and the Muslims' view of death and the cultural heritage developed within this framework were tried to be understood. (shrink)

Abdurrahman Aliy, Felsefenin Tanrısı: Felsefi Teolojiye Giriş [The God of Philosophy: An Introduction to Philosophical Theology], 129 pp.

Fahreddin er-Râzî (öl. 606/1210) bazı eserlerinde dile getirdiği naklî/lafzî delillerin zannîliği meselesini temellendirirken zikrettiği öncüllerden en önemlisi “naklî delile muârız olacak aklî bir delilin bulunması ihtimali vardır” şeklindedir. Bu öncül aklî delilin kesinlik verdiği üzerine kuruludur. Şöyle ki naklî bir delilin aklî bir delille teâruz etmesi hâlinde ya ikisinden birisi kabul edilip diğeri reddedilir ya her ikisi de kabul edilir ya da hiçbirisi kabul edilmez. Son iki ihtimal çelişiklerin aynı anda bir arada olması veya aynı anda olumsuzlanması imkânsız olduğundan uygulanamaz. (...) Akıl naklin aslı olduğundan ve aklî delil kesinlik bildirdiğinden naklî delil kabul edilip aklî delil reddedilemez. Öyleyse aklî delil kabul edilir ve naklî delil ret ya da tevil edilir. Sonuç olarak naklî delilin kesinliği ortadan kalkar. Bu söylem günümüzde kendisine nispet edilen bazı iddialar sebebiyle Râzî özelinde önemli bir probleme sebep olmaktadır. Zira özellikle el-Metâlibü’l-ʻâliye isimli eserinin mukaddimesindeki ifadeleri delil gösterilerek Râzî’ye “aklın metafizikte kesinliğe ulaşamayacağı” görüşü nispet edilmiştir. Dolayısıyla Râzî görünürde akıl ve aklî delil hakkında iki çelişik hüküm vermektedir. Bu çalışmada yukarıda tasvir edilen problem çözüme kavuşturulmaya çalışılacaktır. Öncelikle Râzî’nin aklın sınırından bahseden ifadeleri bağlamı içinde aktarılacak ardından bu ifadeler tahlil edilecektir. Temel iddiamız Râzî’nin gerçekte akıl hakkında iki zıt söylemi olmadığı şeklindedir. (shrink)

In the modern world, about 1 billion people in Asian and African, partly European and American countries, who in their thinking and daily practice turn to the sacred texts about the Prophet Muhammad, his Sunnah, to find acceptable answers not only to questions of a domestic nature, but also to solve problems related to the sphere of socio-political development, as well as international relations. The purpose of this article is to study rare types of hadith by studying the works of (...) modern and classical theologians of Islam. The novelty of this study is that it attempts a contextual and comparative analysis of rare types of hadith. Aliy is the Hadith in which the number of transmitters in the chain is smaller, and unfortunately it is its antonym. Maukuf is a hadith whose chain reaches the companions, but whether it is speech or action, it does not reach the Prophet. A hadith mursal is a hadith in which the name of a companion is omitted. The hadith of a mushroom is a hadith narrated by one transmitter. The hadith of munkati is a hadith in which there is no transmitter in the chain. Two transmitters are missed in the chain of hadith modal. There are two types of hadith maklub: replacing the location of one transmitter instead of another, and replacing the chain of one hadith with the circuit of another. Other rare types of hadiths have also been studied. The importance of a correct understanding of these catches is emphasized, so as not to get lost in the system of the hadith hierarchy as a whole. Ignorance of the subtleties of hadith studies can lead to unforgivable errors in the interpretation of hadiths. And, unfortunately, extremist sects have become widespread in our age, which misinterpret and mislead hadiths, illustrating the above-mentioned ignorance. (shrink)

Bu araştırma notu, Râzî’nin el-Metâlibü’l-âliye adlı eserinin, epistemoloji, mantık ve ontoloji kısımlarını içeren ve şimdiye kadar kullanılmayan bir nüshasını ve bu nüshanın içeriğini tanıtmaktadır (Süleymaniye Kütüphanesi, Fatih 3145). Bununla yazı, Sekkâ neşrinin sebep olduğu el-Metâlibü’l-âliye’nin adı ve kapsamıyla ilgili iki temel yanlışı düzeltmekte ve el-Metâlibü’l-âliye’nin mantık, ontoloji, fizik ve teoloji kısımlarını içeren kuşatıcı bir ansiklopedik eser olduğunu göstermeyi amaçlamaktadır.