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OALib Journal期刊

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Ismail Cerrahoglu’s Approaches to Orientalism and the Orientalists in his Studies on the Exegesis Of Qur’an (Tafsīr)
Mustafa ？entürk
- , 2019,
Abstract: Oriental studies in the West including the Islamic studies progressed remarkably in 19th century. In this period, it can be clearly seen that the orientalists who pursued their studies in the field of Islamic studies focused especially on the issue of the source of Islam and Qur’an. The quality of some orientalist works specifically led them to be considered as “studies that can’t be ignored” and perceived as “the sources of reference”. In this context, the field of Theology as well as the exegesis of Qur’an (tafsīr) had their share in this perception, and the researchers began referring to the oriental studies. In this article, we will try to discuss and evaluate the approaches of Ismail Cerrahoglu, who is considered as one of the “doyen” scholars of tafsīr field in our country, to the oriental studies as well as his views concerning the orientalists. That Cerrahoglu is a leading tafsīr academician in Turkey adds to the importance of this article in our opinion in terms of tracing the initial course of the reactions against the orientalists in the field of tafsīr
Politheism and Desire of ？mmediate Torment in Qur'an
？smail KILI？
- , 2019,
Abstract: The manifestation of this immediate torment desire of Polytheists', the relationship between politheism and mentioned desire and torment desire tried to be identified how it was processed in Qur'an. In research, verses which transferred polytheists immediate desire of promised torment and verses which came as an answer were examined according to Qur'an integrity and as much as possible according to order of revelation. Consequently, hurriedness tendency which is based in human habit is determined to appear in a negative meaning on polytheists. To desire immediate torment that was promised, was seen as a result of the people who were insisting on polytheism, seeing themselves on the right way. Otherwise the point taking part in Qur'an, polytheists' expressions transferring immediate desire of promised torment was evaluated as Qur'an's style feature which aiming to keep human on the right way
The Meccan Polytheists’ Attitudes against The Prophethood (In The Context of Meccan Suras)
Enver Bayram
- , 2019,
Abstract: The Qur'an is the last divine message sent to mankind. In this message, there are orders and prohibitions from Allah, which guides the human being to the world. Finding the right way to move in the direction of the message; otherwise it falls into heresy. Muhammad was also given the task of transferring such an important message to the people. He has encountered various difficulties and obstacles while performing his mission. The reaction to Muhammad at the beginning of his work was relatively soft, and the reaction became even harder. In the emergence of such a conqueror the role of the verses which are against the idols is great. In such an environment, the polytheists mocked the Prophet; they described it as negative words like magician, priest, poet, madman. Then they started to argue with him, they tried to compromise when they could not cope. The polytheists, who did not succeed in this, also boycotted him and the Muslims. All these things have intensified the actual attacks against Muslims. They even organized an assassination to kill the Prophet. However, Muhammad did not step back from his case he had notified at any cost. He continued to tell the verses of the Qur'an with all his effort. At the same time, these verses recommended patience to the idolaters of Muhammad. Thus, with the spiritual support of these verses, the motivation of Muhammad was fully realized. In this study, negative attitudes and behaviors applied to Prophet Muhammad in the context of Mekk？ surahs will be discussed. These attitudes and behaviors occasionally manifested themselves as physical, occasionally psychological persecutions. For this reason, our physical and psychological sufferings will be handled in different sub-headings
The Migration Of The Prophet Mohammed To Medina In The Poetries Of Prophet’s Companions
Mehmet YILMAZ
- , 2019,
Abstract: When the Prophet Mohammed peace be upon him was forty years old, he was tasked to invite people to Islam. The religion of Islam secretly spread among the people of Mecca for three years. When the revelation ordered the invitation of Islam to be declared openly, the Prophet has put Allah's commandment into practice. Although the Dawa invitation to Islam has been accepted among some people in the beginning, many Meccan did not accept the position of the Prophet, when he criticized their beliefs or their idols. So, they agreed on to block the spread of dawa to Islam. After a short while, the polytheists started to oppress the Prophet, and torture his followers. When the persecution of polytheists became unbearable; the Prophet, advised Muslims to migrate to the Habasha to protect themselves from what they have already found in Makkah. He, peace be upon him, knew very well that the Islamic Dawa must be strengthened and that Habasha ruled by a fair king who protect anyone comes to his kingdom asking for his protection. Muslims in need of protection followed the advice of the Prophet and emigrated to Habasha. Meanwhile, the Prophet is under the patronage of his uncle Abu Tālib. After the death of Abu Tālib the pressure on the Prophet increased day by day. Moreover, the polytheists even made a plan to eliminate him. The Prophet, who realized that he will be unable to invite to Islam in Mecca, traveled to the Tāif for the purpose of telling his case but was forced to return to Mecca once he met with a harsh reaction in Tāif. In the meantime, the people of Madinah, due to the wars with the Jews and the instability occurred from the conflict between themselves, had been in search of a leader to overcome their turmoil for many years. The Prophet also invited the groups who came to Mecca during the hajj season to Islam. The people of Madinah, who perceived that the Prophet had the qualities to overcome the problems between them, they have pledged allegiance to the Prophet, through the agreements known as Aqaba I and Aqaba II. Thus, the city of Madinah has become ready to meet the migrants, and to become a base area where the Islamic invitation will be strengthened and opened to the World. When Almighty Allah has first allowed believers then the Prophet to migrate to Medina, a new era was opened in Islamic history with Prophet’s emigration to Medina. In the poetries of Prophet’s companions, there are verses that give clues about the migration of the Prophet to Medina. There are five poetry texts belong to, Ali ibn Abi Talib, Abu Bakr ibn Abi Quhafah, Suraka ibn
The Migration to Medina in ？a？āba’s Poetry
Mehmet Ylmaz
- , 2019,
Abstract: After receiving the divine authorization from Allah to openly notify people of Islam, the Messenger of Allah started to publicly to invite the people of Mecca to Islam. Idolaters however felt heavy shame to give up the faith of their ancestors, and the pagans did not accept the Prophet's invitation to Islam. They applied various pressures to the Messenger of Allah and the believers to renounce the cause of Islam. When the animosity against the new Muslims became intolerable, Almighty Allah gave permission to immigrate, first to Habasha and then to Medina. Some of the companions of the Prophet periodically immigrated to Habasha and then to Medina. In the sources that have survived to the present day, poets (？a？āba: companion of the Prophet Muhammad peace be upon him) reflect the events experienced during the immigration to Medina and the intensity of emotions they felt during the holy journey. These poets demonstrate in their writings a sense of elation and pride, having followed the Prophet's favorable advice to immigrate to Medina and portend that their religion will be strengthened in Medina by their presence. Their poems in terms of style are more focused on unscripted, or spontaneous feelings, a style of pauses to give harmony between the shorter verses, unlike long poetic tradition in the period of ignorance (Jāhiliyya). Summary: The Messenger of Allah comes into the world of Mecca, where injustice and distorted belief forms prevail, and when he is forty years old, he is commissioned as a prophet by Allah Almighty. Considering the possibility that the Islamic invitation will not be accepted and welcomed by the pagan Arabs in Mecca, the Prophet tries to spread his cause among the people only he has trusted for three years. When revelation regarding publicly conveying Islam came, the Prophet begins to openly invite the people of Mecca to Islam. Since leaving the beliefs that are patrimonies preponderated the pagans, they started oppressing the Prophet and the believers. When the pressure exerted by the pagans exceeded the limit of tolerance, the Prophet advised the ？a？āba for the temporary migration to Abyssinia. Some Muslims in need of protection followed the advice of the Messenger of Allah, and they migrated to Abyssinia. In the meantime, the Prophet was under the protection of his uncle Abū ？ālib. After the death of Abū ？ālib, the pressure on the Prophet increased day by day. Moreover, it was even planned by the pagans to have them eradicated through conspiring against them. The Prophet, who understood that he cannot convey Islam in Mecca, went
19TH Century Documentation of Medieval Grave Monuments in the Makarska Coastal Area using the Examples of Mijat Sabljar and fra Lujo Marun
Tomasovi？, Marinko
- , 2007,
Abstract: Sa？etak Medieval grave monuments from the Makarska coastal area have been mentioned in literature from the early days, but for a long time only in the form of unsystematic documentation. The first mention s of grave monuments and ste？ci from this part of the coast can be found in the travel book by A. Fortis from 1774. He did not determine them chronologically, nor call them by any special name, just as in the case of other places in Dalmatia where he travelled. Franciscan P Ka？i？-Peko called them ste？ci and provides more detail on them in his work from 1863. He emphasized their great numbers at the Ba？ina site, and gives general data on their decoration. The first detailed description of a ste？ak, though, was given by F Buli？ in 1925. He wrote about the area of Zaku？e, west of Makarska, where a decorated gabled ste？ak was found, which was later, during the 1960s, moved and placed in front of the Franciscan church in Makarska. This is the most beautiful medieval gravestone on the Makarska coast, which had already by the mid-191h century, attracted the attention of Mijat Sabljar. Since Buli？'s work, this ste？ak has remained, until the present day, inadequately described in the literature. Only Buli？ did not miss the fact that the ste？ak is decorated on aJI sides. Apart from a circle of human figures on the wider side, a crescent and roses on one of the narrower sides, he also noticed a cross on the other narrower side, and most importantly, a depiction of a horse rider and an animal on the other main side. In the field notebooks of M Sabljar, of which we have two that deal with the Makarska coastal area, it is possible to find several topographic notes on ste？ci and grave monuments. These refer to a tall chest with pedestal, the so-called Kostani？a Greb in Drvenik, about 25 km south-east of Makarska, and also to the gravestones with motifs of tools at the graveyard in Igrane, a coastal settlement 12 km south-east of Makarska. The third site which attracted the attention of M Sabljar was Zaku？e. The page of his note book dealing with this site, represents the most detailed drawing of one such monument from this part of the coast, and also gives information on the site itself. This page also resolves some doubts, since the site has entered the literature in a confusing way. Namely, M Wenzel, in her book of drawings of gravestones, entered documentation for this ste？ak from two sources. She uses the drawings of M Sabljar, as well as later documentation. The author did not realize that she was dealing with drawings of the same ste？ak, and placed them in two
Ste kin inequalities for summability methods
Jia-Ding Cao
International Journal of Mathematics and Mathematical Sciences , 1997, DOI: 10.1155/s0161171297000136
Abstract: Ste kin proved an inequality on Fej r means of Fourier series He said, “Proving similar inequality for other summability method is an interesting problem. ” We generalize Ste kin's inequality and give various applications to summability methods.
Haberler
_ TKD
Türk Kütüphanecili？i , 1965,
Abstract:
Speckle Tracking for Assessment of Left Ventricular Dyssynchrony  [PDF]
Muhammad Asrar ul Haq, Nima Rudd, Ivan Subiakto, Peter Barlis, Nagesh S. Anavekar
World Journal of Cardiovascular Diseases (WJCD) , 2014, DOI: 10.4236/wjcd.2014.44022
Abstract: Cardiac resynchronization therapy (CRT) is an established therapy for selected heart failure (HF) patients to improve symptoms, ventricular function, and survival. Although increasingly used, left ventricular (LV) dyssynchrony assessment by echocardiography has failed to show enough predictive value to assess patient response to CRT and the current guidelines do not recommend its routine use. Furthermore, a variety of echocardiographic techniques used for the purpose, including tissue Doppler imaging (TDI), real time three-dimensional echocardiography, M-mode, and various Doppler parameters, showed limited value and poor agreement between the studies and methods, greatly influenced by interobserver variability. Speckle tracking echocardiography (STE) is a more recent approach that uses strain imaging to assess LV dyssynchrony. This article discusses the speckle tracking for LV dyssynchrony and its current clinical applications.
The Relationship Between Sex and Disease Severity of Uric Acid Level in Parkinson's Disease
Abidin ERDAL
- , 2018,
Abstract: Parkinson's disease (PD) is a neurodegenerative disease. Oxidative stress is thought to play a role in the pathogenesis of PD. Uric acid; as an important physiological antioxidant, has been shown to be a preventive effect in the development and progression of PD. In this study, it was aimed to investigate the relationship between serum uric acid level and severity of disease in female and male patients with PD. Sixty patients followed-up with PD diagnosis were included in the study. Socio-demographic and clinical characteristics, medical treatments, serum uric acid levels, additional diseases, Unified Parkinson's Disease Rating Scale, Modified Hoehn-Yahr Scale were recorded. The relationship between sex, uric acid level, disease severity and duration was examined. Twenty-seven (45%) women and 33 (55%) men were included in the study. The mean serum uric acid level of all patients was 4.64 ± 1.23 mg/dl. There was no statistically significant difference between male and female PD except for uric acid levels. The uric acid level was lower in females than males (p <0.05). There was a significant negative correlation between HR and urinary acid level (p <0.05, r = -0.26) in the analysis according to the nonparametric Spearman correlation test. However, there was no statistically significant difference between male and female sex, disease severity and uric acid level . In this study, a negative correlation between the severity of illness and uric acid level was found without any difference between the sexes, and it is thought that uric acid can be used as a predictive biomarker of disease progression if it is supported by randomized large scale studies
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