An-Nisa 109: You were defending them in the worldly life, but who will defend them on the Day of Judgment or who will be their protector against Allah?

Yet in the life of this world you took their side and defended them, and on the Day of Judgement, who will defend them against Allah, or who will be their advocate? Yes, you stand up and defend these (?) too. Today you have no knowledge of the covenant made with Allah Almighty at the call of Elestü bi Rabbiküm, none at all. Today you know nothing of people's partial free will. Today you do not know that people will be called to account for their actual deeds, for the good deeds and sins they did, that they themselves will be held to account. Today you do not know that the judgement is man's alone, that as long as he lives it is man's alone, that Allah Almighty has no judgement over that person.

There are many things you know nothing about.

Yes, you will learn, God willing.

Those who commit shameful deeds, while in this world, as (?) or out of shame for your lineage, you defended them. So your son committed a crime. Or your nephew committed a crime. You went and defended him. That was wrong. You were ashamed, for your family, your lineage. This did not become you. You should be ashamed before Allah, before Allah. You should be ashamed before Allah. Without fearing Allah, you took the side of these people. According to the verse 'Every soul shall taste death', on the Day of Resurrection, at the Supreme Court, in the divine presence, that Day of Reckoning, that Day of Reckoning, when you are gathered,

when you are gathered, whether those who committed the crime or those who defended them, when they see there the recompense of what they did, who will defend them?

They have no proof. Who will defend them? Those who defended these people or were their advocates, what state will they be in when they see the truth there? Will you not be ashamed for having defended them and taken them as clients? Yes. Will Allah Almighty not ask you? This one committed a crime. Did I not tell you with My verses to defend the truth even against your kin? Although you knew My verse, you turned your back on Me, on My verse. Then you took his side, saying he is my nephew, my relative, my kin. You did not obey My command. If He says so, what will you answer?

Here, by advocate what is meant are those who, in the life of this world, defended shameful people as their advocates. Addressing those called to account on the Day of Resurrection: now, after seeing this truth, will you still be able to act as advocates for such guilty people? Go ahead now, He says.

In the verse, 'Today the judgement is Mine alone', it says. Pay close attention. 'Today the judgement is Mine alone', it says. They remove this. They say, 'The judgement belongs to Allah alone.' No.

I say it again, no.

(?), let them listen carefully.

When Allah Almighty made a covenant with people one by one, He wrote their intentions, their wishes and desires, as their destiny. Without ruling over anyone's will, He left those people free in their will. So these people will make judgements within their own will. Allah will not judge in that person. Listen carefully. These people will make judgements with their own will. Through the deeds they have done. Ve men ya'mel miskâle zerretin hayran yerah: an atom's weight of good I will write. Ve men ya'mel miskâle zerretin şerran yerah: an atom's weight of evil too I will write, He says. Now, if the judgement were Allah's, if as long as I live my judgement were in Allah's hands, would this verse still hold?

Would I not say: when the judgement is Yours, why do You write down the good and evil by atom's weights against me? So pay close attention. As long as people live on earth, on earth, as long as people live, the judgements people make are their own judgements. And the deeds they carry out within these judgements are people's good deeds and sins. Now it is surely better understood. So, to the verse 'the judgement on that day is Allah's alone', put 'that day' in. That is, from the world we have passed on to the hereafter. The Last Day has come. The trumpet was blown again, a second time. The trumpet was blown.

And those who say there is the Sirat bridge, you know them, you know them, there is now an answer to them in the verse. At once, it says, they find themselves at the place of gathering. Yes, look what it says now.

I will show you An-Nazi'at, in the verse of An-Nazi'at, from here, let us look. Let us read Surah An-Nazi'at.

An-Nazi'at, from verses 6, 7, 8, 9, let us begin. On the day when the first blast shakes the universe, and the second blast follows it, on that day hearts will tremble with anxiety, eyes will be downcast with weariness.

Verses 10 and 11: After we die, shall we be returned to our first state in the world? Even after we have become rotten bones? they say. Now, gentlemen, we have come to the verse showing there is no Sirat bridge. Listen carefully. They say, 'This man is toying with our religious creed.' They say so. But none of them can show a verse. I show them verses. And they talk with superstitions. Talk away. One day, on that Day of Reckoning, both of us will give account before our Lord. My proof is Allah's verses. What will your proof be? Superstition, what will your proof be? Yes. What does it say? 'Then that would be a losing return,' they say.

'A losing return,' they say. This return takes only a single call, only a single call. Suddenly they find themselves at the place of gathering. Where is the Sirat bridge here? What did he cross to come to this gathering place and be assembled? Suddenly, it says, look, suddenly they find themselves at the place of gathering.

The proof is Allah's verse. I say it once more. 'Then that is a losing return,' they said. They say this while in the world. What are our rotting bones, that they will be raised again? 'This is a losing return,' they said. This return takes only a single call. A single call. That is, the trumpet will be blown a second time. It says further above, you know, what does it say? 'The day when the second blast follows it' — that is the call. The second day, that is, that second loud blast, it says, sir, on that day hearts will tremble with anxiety, eyes will be downcast with weariness. Woe to us! Truly we are people who would be raised again.

'We have truly become among the losers,' they will say. Yes. Otherwise, he was raised. This Sirat bridge, somehow he crossed it. Whoever made it up, as that Jewish (?) made up, swords, blows, maces, hooks — he went past them, some were wounded and fell down, some, sir, got through that torment. Without any of them being called to account, without being called to account, which of them will suffer torment and get through? And these (?)? I am calling out to you again. People who say 'I am a Muslim' and act as religious teachers, listen carefully, listen carefully. You know nothing of Allah's verses.

You are people who have read and learned this one's and that one's books, believed this one's and that one's opinions, and mortgaged your minds to them. You get angry with me, but do not; I am telling the truth. I am obliged to tell the truth, because I have a duty. I am obliged to tell the truth, because tomorrow before my Lord I would be struck. So however angry you get with me in this world, I am showing you proofs with verses. Do not show me the book of Ahmet or Mehmet, I always say this. Because many fabrications have entered them, and within those fabrications they have torn you apart. Allah cleanses His religion of falsehoods by raising scholars.

You have been bound by falsehoods. Do not, to those who explain this truth and hold proof in their hands, say with words like 'It was written so in Ahmet's book, it is written so in Mehmet's book, this man is shaking our religious creed.' If you say it, you will wrong yourselves. Tomorrow at that Supreme Court, before our Lord, where the judgement is Allah's alone, when we stand trial, I will still forgive you my due, but you will not escape the rights of people. I have conveyed the message. My Lord is witness. People are witnesses. Those who listen to me are witnesses. I am conveying the message.

And if I am wrong, convey it to me. There is enjoining the good within Allah's verses. But not with mere words, mind you. I always say it. Not by showing me Ahmet's or Mehmet's book; my book is the Holy Quran. Face me with these verses. If you cannot, please keep quiet. Keep quiet and listen. Yes. What does it say? Suddenly they find themselves at the place of gathering, it says. At the place of gathering. That is the day of which He says the judgement is Allah's alone, Allah's alone the judgement. Why? Because He has neither partner nor associate. In that judgement of His, everyone who held judgement has completed their time, has proven what kind of being they are.

Now in the original homeland everyone will take their own place. Either that place of return, which is such an evil place, such a place, Hell, or else that place of return Allah promised, such a beautiful place of promise, Paradise, they will attain. That judgement Allah will give. Yes.

So when these truths are known, when the truths are known, looking after a passing worldly interest, and in return ignoring Allah's (?) command, or out of clannishness, out of your shame, to take the side of people who commit such treachery and defend them means taking your place beside Allah's creatures rather than Allah, and we said such behaviour is a sin.

In the verse below: whoever does an evil or wrongs his own soul, and then asks Allah for forgiveness, will find Allah Most Forgiving and Most Merciful. That is the verse. The verses I just mentioned have their counterparts here. Yes.