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Öğe Comparison of glaucoma diagnosis rates in the tertiary and district clinics(Anatolian Journal of Clinical Investigation, 2014) Gencer, Baran; Tufan, Hasan Ali; Yilmaz, Mehmet; Taşkiran Çömez, ArzuBetween dates 14.11.2012 - 03.09.2013 the patients over the age of 18 were included to the study who applied to the both centers. In patients whose intraocular pressure was found to be elevated and/or optic nerve was found yo be suspect glaucomatous, the glaucoma diagnosis was confirmed by doing computerized visual field and by measuring the retinal nerve fiber layer thickness. Within a year, in both centers the proportion of patients newly diagnosed with glaucoma were compared. Total number of patients who were examined at district polyclinics was 3032 (1406's men and women 1626's) and 17,173 in the university hospital (8019 males and 9154 females) and the mean age was46.7 and 49.3, respectively. While the average age was found statitically higher in faculty hospital (p <0.05), there was not found significant difference between the groups in terms of gender (p> 0.05). The number of newly diagnosed glaucoma patients was found 2 (0.065%) in district polyclinic and 47 (0.27%) in faculty hospital. The proportion of newly diagnosed patients in the university hospital were statistically higher (p <0.05). Even if in the city center, the location and pre-opening promotion of health institutions are also important. We thought that the studies comparing between previously opened, well-known district polyclinics and university hospitals with longer term follow-up would be useful in this topic. © 2014, Anatol J Clin Investig. All rights reserved.Öğe Does Retinal Neurodegeneration Seen in Diabetic Patients Begin in the Insulin Resistance Stage?(Turkish Ophthalmological Soc, 2016) Arikan, Sedat; Ersan, Ismail; Eroglu, Mustafa; Yilmaz, Mehmet; Tufan, Hasan Ali; Gencer, Baran; Kara, SelcukObjectives: To investigate whether retinal neurodegeneration and impairment in contrast sensitivity (CS), which have been demonstrated to begin in diabetic patients before the presence of signs of diabetic retinal vasculopathy, also occur in the stage of insulin resistance. Materials and Methods: The average, minimum and sectoral (inferior, superior, inferonasal, superonasal, inferotemporal and superotemporal) thicknesses of the ganglion cell-inner plexiform layer (GCIPL) measured using optical coherence tomography were compared between an insulin-resistant group and control group in order to evaluate the presence of retinal neurodegeneration. The CS of the two groups was also compared according to the logarithmic values measured at spatial frequencies of 1.5, 3, 6, 12 and 18 cycles per degree in photopic light using functional acuity contrast test (FACT). Results: Twenty-five eyes of 25 patients with insulin resistance (insulin resistant group) and 25 eyes of 25 healthy subjects (control group) were included in this study. There were no statistically significant differences between the two groups in any of the spatial frequencies in the FACT. The mean average GCIPL thickness and mean GCIPL thickness in the inferotemporal sector were significantly less in the insulin-resistant group when compared with the control group (mean average GCIPL thicknesses in the insulin-resistant and control groups were 83.6 +/- 4.7 mu m and 86.7 +/- 3.7 mu m respectively, p = 0.01; mean inferotemporal GCIPL thicknesses in the insulinresistant and control groups were 83 +/- 6.0 mu m and 86.7 +/- 4.6 mu m respectively, p = 0.02). Conclusion: Although it may not lead to functional visual impairment such as CS loss, the retinal neurodegeneration seen in diabetic patients may begin in the insulin resistance stage.Öğe ir?r b. al-Khatt?b and Kab b. M?lik's Na?a Type Poetry Competitions in the Battle of Badr(Cumhuriyet Univ, Fac Theology, 2023) Yilmaz, MehmetThe subject of this study is the na? a (opposing) type of poetry competitions between the Meccan poet ir? r b. al-Khatt? b (d. 12/633) and the Muslim poet Kab b. M? lik (d. 50/670) from Medina during the Battle of Badr, when the Muslims and the polytheists confronted for the first time. The problem is the questioning of the approaches reflected in the na? a poems, which were used as a means of propaganda and psychological superiority by the Muslims and polytheists during the Battle of Badr. Na? a poems, the subject of the study, are important for getting to know the two opposite understandings closely and forming an opinion about the na? a poems sung during the era of the Prophet Muhammad. Although there are some recent studies on na? a poems from the era of the Prophet, these studies lacked details and only mentioned general features. The interesting approaches and fine details reflected in the verses, such as ir? r b. al-Khatt? b's claims aiming to distract attention and discredit the Muslims of Medina in the face of the unexpected defeat of the Meccan army at Badr that the Battle of Badr was a tribal war between the Meccans and the Medinans, makes this study prominent. On the other hand, Kab b. M? lik's verses reflect the approaches bearing traces of the Islamic faith and draw attention to the fact that the battle was between faith and unbelief and the Muslims of Medina were proud of their support for the Messenger of Allah. Undoubtedly, Meccan immigrants participated in the Battle of Badr along with the Muslims of Medina. Even so, Kab b. M? lik does not mention Muh? jirs (immigrants) in his verses. This suggests that Kab b. M? lik may have concentrated on responding to the allegations made by ir? r b. al-Khatt? b. Document analysis, one of the qualitative method techniques, was used in the study. First, a literature review was conducted to better understand the subject, and the studies related to the field were briefly mentioned. Then, summary information about the concept and background of na? a is provided. Two call-and-response poems between the J? hiliyyah period poet Imru al-Qays (d. 545) and Ab? d b. al-Abra (d. 555) are included as an example for the first phases of na? a poems. Then, brief information about the Meccan poet ir? r b. al-Khatt? b and the Medinan poet Kab b. M? lik are presented. After the background information, two na? a poems of both poets were examined and analyzed, and the differences in the Battle of Badr were pointed out. Concepts that are common in the eulogies of the J? hiliyyah period, such as nobility, being a master warrior, and generosity, draw attention in ir? r b. al-Khatt? b's verses. On the other hand, in his verses Ka'b b. M? lik uses terms and expressions brought by Islam such as the Messenger of Allah, there is no Lord but Allah, unbelievers, Hell, and hellfire. In the verses of both poets, there are clues about the commonly used battle orders and war equipment of the period. The opinions are summarised in the conclusion part of the study.Öğe Plasma homocysteine levels in patients with keratoconus(Wiley, 2020) Yilmaz, Mehmet; Arikan, Sedat; Turkon, HakanBackground To compare the plasma levels of homocysteine between patients with keratoconus and healthy subjects. Methods Thirty-three keratoconus patients, and 47 age-gender matched healthy subjects were included in this prospective study. The plasma level of homocysteine, folic acid, and vitamin B12 was assessed using the chemiluminescence immunometric method. According to the manufacturer's instructions, the normal plasma level of homocysteine, vitamin B12 and folic acid was accepted as <= 13 mu m/L, 191-663 pg/mL, and 4.6-18.7 ng/mL respectively. Mann-Whitney U and Spearman's correlation tests were used for pairwise comparisons and correlation analysis, respectively. Results There was a statistically significant difference between keratoconus patients and healthy subjects in terms of mean plasma level of homocysteine (15.02 +/- 8.01 mu m/l in keratoconus patients versus 12.62 +/- 8.17 mu m/l in healthy subjects, p = 0.01). However, the mean plasma level of either vitamin B12 (263.78 +/- 107.2 pg/ml in keratoconus patients versus 264.78 +/- 94.2 pg/ml in healthy subjects, p = 0.3), or folic acid (5.98 +/- 3.2 ng/ml in keratoconus patients versus 6.72 +/- 3.1 ng/ml in healthy subjects, p = 0.1) were not statistically significantly different between two groups. A negative correlation was found between plasma homocysteine level and central corneal thickness (p < 0.001). A positive correlation was found between plasma homocysteine level and steepest keratometry (p = 0.004) and average Sim-K (p = 0.002). Conclusions The increased plasma level of homocysteine in keratoconus patients may either arise from a consequence of biochemical events such as oxidative stress, or it may contribute to the pathogenesis or progression of keratoconus by chelating copper, which is an important co-factor of lysyl oxidase enzyme taking place in corneal collagen crosslinking.Öğe THE MIGRATION OF THE PROPHET MOHAMMED TO MEDINA IN THE POETRIES OF PROPHET'S COMPANIONS(Ilahiyat Bilimleri Arastirma Vakfi, 2019) Yilmaz, MehmetWhen 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 Talib. After the death of Abu Talib 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 Taif for the purpose of telling his case but was forced to return to Mecca once he met with a harsh reaction in Taif. 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 Malik, an unidentified poet and Abdullah Ibn Rawaha. It is possible to increase the texts to six with the addition of the poetry sang by women and children in Medina in order to welcome the Messenger of Allah. Aforementioned poem texts reflect the developments that have been experienced since the beginning of the period of migration. Indeed, Ali ibn Abi Talib points in the verses out that he was ready to sacrifice his life in order to make sure that the Prophet is safe and sound at all costs, that he spent the night in the Prophet's bed, that the polytheists never suspected him, that he was willing to fight the polytheists and that he keeps the polytheists under surveillance at all times. Abu Bakr reflects the events of the Sevres, the fate of the pagans who declared war on the Messenger of Allah, and the reasons for the emigration to Medina. He also indicates in the verses that the Prophet was cautious not to be caught by the polytheists, and they walk through the mountainous areas where the night tour is accompanied by an experienced guide, Uraiqid. Also, Abu Bakr narrates the wish of Suraqa Ibn Malik to stop the Hijrah and the miracle of stabbing the horse into hard soil. On the other hand, Suraqa ibn Malik reflects to the verses his experiences during migration in the lines he expressed with detail when responded to Abu Jahl. In the anonymous poem it is narrated that the migrants reached the tents of Om Mabad to the tribe of the Mudlij sons and the miracle of rickety sheep that gave plenty of milk. Abdullah ibn Ravaha, in the construction of the Quba Mosque, says poem to throw away the fatigue of the Muslims, and the Messenger of Allah accompanies him. Finally, when the Prophet reached Medina, the flood of enthusiasm was reflected to express in singing format by the women and children of Medina. On the other hand, the companion poets reflected to the verses their intensity emotions about that the Prophet and his followers were in Medina and that they shared the goods with the migrants. Also, they reflected to the verses their proud that Almighty Allah gave them the name Ansar. In contrast to the long poems, which were produced in accordance with the traditional technique of Jahiliyya poetry, these new poems were short, and they focused on reflecting the instant feelings in the verses in the face of events.Öğe The Migration to Medina in Sahaba's Poetry(Cumhuriyet Univ, Fac Theology, 2019) Yilmaz, MehmetAfter 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 (sababa: 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 (Jahiliyya). 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 Sahaba 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 Abu Talib. After the death of Abu Talib, 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 to Taif to describe his case. The Prophet, however, faced a harsh reaction in Taif and was forced to return to Mecca. In the meantime, the people of Medina were in search of a leader to eliminate the mess in consequence of wars and instability with Jews on the one hand and among each other on the other hand. The Prophet came to Mecca in the Hajj (pilgrimage) season and also presented the religion of Islam to groups from Medina People who perceived that the Prophet has the features to overcome the disasters between them, they pledge allegiance to the Prophet through the agreements known as Bala al-Aqaba in the region called al-Aqaba, respectively as Bala al-Aqaba I and II. In this way, the city of Medina became ready to welcome the immigrants and to be a base of the Islamic religion that will open up to the world. Almighty Allah is first allowed to Sahaba and then to Prophet to migrate to Medina and with migration of Prophet to Medina, a significant breakthrough was achieved in the history of Islam. Since the issue of the migration to Medina corresponds to the early period of Islam, the sources of poetry reflected the migration of the Sahaba to Medina are few in number. Relevant texts in the available sources can be found consist of five articles as, three of them belong to Abu Ahmad b. Jahsh, the fourth belongs to Bujaid b. 'Imran al-Huzai'e and the last one belongs to an unknown poet. Because of his connection to the hegira, a verse pursuant to idolater poet Utbe b. Rabia was also included in the subject. In related poem texts, it is seen that the Sahabahs poets had prided themselves on the fact that they followed the advice made by the Messenger of Allah on his way to hegira to Medinaand they tried to reflect the intensity of emotions they experienced in the face of the developments that occurred since the first moments of the movement of emigration to the poems. Determined to migrate to Medina in order to strengthen the Islamic invitation, the poet Abu Ahmad reflected the self-confidence of walking on the right way. Abu Ahmad promised the Messenger of Allah that he will migrate to Medina and he was faithful to his word. Abu Ahmad tried to resolve his concerns of his wife Umm Ahmad that they might be harmed by the polytheists if they migrate to Medina and emphasized that they migrate to Medina in order to strengthen the God Almighty against superstitions. Undoubtedly, the concerns of Umm Ahmad in this context give clues about the dimensions of mobbing, oppression and torture policies applied to Muslims in Mecca. Abu Ahmad and his associates were full of belief that Almighty Allah will meet their expectations as they migrate to Medina in line with the recommendations of the Prophet. In this respect, the poet turns a deaf ear to the advice of many men, women and friends to not to leave Mecca environment that he was born and grew up in and the memories that adorns his inner life shaped. The poet also points to the importance of the fellowship of Islam, rather than the spirit of Jahiliyya As a matter of fact, because of tribal chauvinism, the poet called for the termination of hostilities in the past and convinced those around him to follow the call. In this respect, the poet is in peace with the fact that the family members will also have the blessings waiting for those who migrate for Allah. According to the poet, the idolaters who favored blasphemy and who opposed Muslims, deserved the wrath of Allah. Even if there are blood ties with the Muslims, the idolaters who favor the blasphemy and opposed the Muslims are frustrated. In another poem, the poet also boasts Ghanm family, of whom he was a member, because they had fulfilled the promise they had given to the Prophet, that they would migrate to Medina. According to the poet, the Ghanm family is essentially loyal to the Prophet. As a matter of fact, the Ghanm family, which once occupied Mecca and lived off in Mecca, left the lands they lived in for Allah and migrated to Medina in groups of single and two in order to strengthen the invitation to Islam. Poet Bujaid b. 'Imran al-Khuaz`i boasts about the fact that Khuza'a tribe, of which he was a member, that is the lower tribe of the Ka`b sons, supported the Prophet and some of his people migrated to Medina in his verses. In fact, according to the poet, the members of the Khuza'a tribe trotted off to the Medina on the advice of the Prophet without wasting any time. Moreover, due to the agreement between the Khuza'a tribe, who played a key role in the reasons causing conquest of Mecca, and the Prophet, Mecca was conquered and Mecca skies were cleaned from idolatry mist. The Khuza'a tribe was instrumental owing to their admirable attitude in the conquest of Mecca and the Prophet to gain strength, despite the idolaters who once forced the Prophet to leave Mecca. In the verses of the unidentified poet, it is seen that the names of the eight Sahaba who were subjected to oppression in the most troubled early periods of Islam, who left their homeland for Allah, migrated to Abyssinia or Medina and were heralded to enter heaven were mentioned. According to an unidentified poet, it is not possible for anyone to reach the rankings of these eight people due to the beautiful actions they performed. In the last poem text, it is seen that the poet Abu Ahmad was dissatisfied with the confiscation and sale of his house by Abu Sufyan when he emigrated to Medina. In the verses, the poet likens his home being unjustly confiscated by Abu Sufyan to a hunter holding the dove he seized tightly and he emphasizes that he will get his due in the afterlife from Abu Sufyan. The poetry texts bearing the traces of migration to Medina are a continuation of the poetry technique of the period of Jahiliyya in terms of the poetry technique, when wordings that are in accordance with the spirit of Islam are left aside. As a matter of fact, poets try to reflect the intensity of emotions they live in short verses instead of long term poems. Again, poets use the types of art, such as borrowing, metaphor and comparison, which are frequently used in the poetry of the Jahiliyya in order to bring the intensity of emotion they live in closer to the audience's perception. Poets build on these poems on taweel, muteqareb, baseetand qamel, which are frequently found poetic measures in the poetry of Jahiliyya. As a last word, it is necessary to say that the poetry texts of Sahaba poets are historical objects in terms of shedding light on the events experienced during the Hijra. Again, the poem texts in question are important in terms of getting an idea about the state of old Arabic poetry during the transition period from the period of Jahiliyya to the period of Islam.Öğe The Perception of Captive Women in Arabic Poetry of J?hiliyya(Ankara University, Journal of the Faculty of Divinity, 2024) Yilmaz, MehmetThroughout the history, wars have continued between communities due to many reasons such as the instinct to protect their existence, the inequity in income distribution, and distorted relations based on interests. Wars based on aforementioned reasons were frequently experienced in Arab communities of J?hiliyya. The wars mostly manifest themselves in the form of raiding enemy tribes or hand-to-hand combat in order to seize the limited number of water resources due to the harsh and arid desert conditions of the Arabian Peninsula. There are also women among those, who are captured during raids and wars. In particular, women from prominent families are targeted to be used as leverage in the future prisoner exchange negotiations. The women of the elite class, who live in prosperity in palaces or mansions, unexpectedly find themselves captured by the enemy leaving behind tearful children, parents and relatives. What are the fates and treatments that await the women who are held captive during raids or wars? This study aims to bring to light the reflections of the fate of the women who were captured during the raids and wars as well as the treatment they were subjected to on the Arabic poetry of J?hiliyya. In this respect, the relevant couplets belonging to the Arab poets of the J?hiliyya period constitute the basis of the study. The the poet reflects the culture of the environment he lived in, the events he witnessed and his feelings about the events in the couplets. The study is important in terms of revealing the negative stiuation caused by wars in the age of J?hiliyya through the depictions of captive women in poems. Scanning, classification and analysis methods were used in the study. © 2024 Ankara University, Journal of the Faculty of Divinity. All rights reserved.
