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0:13 Hello friends. I think I arrived before everyone else this time. There are zero people. It felt like I was talking to myself. Now it's good. A very short time. I need to make a few minor adjustments as usual. I guess my friends will be coming soon. There are still 10 minutes left for our live broadcast. Yes . So, of course, things are chaotic these days. Well, these developments do not surprise me, of course
1:00 . Hello Mr. Selim. Well, this development should end with this call to prayer. Well, let me tell you this, friends, about these things that happened . I've said this before, uh, about the division of the service, the division of the congregation. Well, these things are natural things. Things that can happen in anything, uh, every social group. Death of the leader. I've already done that specifically in tomorrow's article . Sometimes a rupture occurs due to the aging of the leader, sometimes due to his death, sometimes due to other reasons . We call this a disruption of balance .
1:46 Well, after the balance is disrupted, some things happen. So, from the prophets to the scholars to the great saints, all of them have these things. Therefore, in the process we are going through, of course, where you stand, how you position yourself, is important. Well, these are not incomprehensible. Understandable things. Well, for this reason, well, frankly, nothing comes as a surprise to me. I see some friends who get very angry, there are those who get very angry. There are those who say, "Did you see this?" or "Did you see that?" Well, it
2:37 doesn't matter who we see or how we don't see. The important thing is to be able to read these processes correctly. Well, being able to predict that these processes will take place, especially Fethullah Gülen Hoca Efendi, will be the subject of our broadcast today, God willing. Welcome to Ms. Sakine, this whole process started in 2014 . It's almost as if he sees it in 2014. Well no, the title is not heavy. Well, you'll see soon. It's not mine, the title says it's not mine anyway, so let me say that too . Well, we can even do it like this.
3:23 Well, there is a period of time, 67 minutes. During that time, let me show you what is the main topic of this broadcast. I hope the call to prayer ends. I used to take this watch out every day. I forgot today. I am sorry. I'm a little late. Well, Ms. Çiğd Çiğdem, greetings from Switzerland . Welcome, Ms. Esra. Let me tell you this. Well, today, there is no such thing as apostasy by implying or naming anyone, wow, these people are betraying each other or anything like that. Well, maybe
4:09 you've read it. I have written two articles on this subject so far. Well, for those who haven't read it, if you go to the TR724 website and look, the third article will be published tomorrow. There will probably be about 7 articles in total. And with what I'm going to show you today, you'll see that I've actually been thinking about this issue for a long time . Well, I'm working hard on this service, the main service, the community . I've been working on it for quite some time. Well, I sit down like a mathematician and do some studies on where this work came from and how it developed and where it will evolve towards. Well, for
4:58 the introduction to tomorrow's article, there will be a poem about a poet, I forget his name now. The lady poet says, "Excuse me, er, ah," she says, "nobody has time," she says, to stop and understand the subtleties. Really, er, for some reason , they don't do anything about these kinds of issues. Well, they don't think about it that much. Well, Mr. Aziz, if you want, I can tell you about that. Well, I hope it was a nice introduction. Well, there is something called Shibi Abu Talib, friends. E, Şibi Abu Talip means Abu Talip
5:43 neighborhood. Well, when the number of Muslims increases, er, the Quraysh er, I think they approach 100 or so, er, the Quraysh do something. Well, they say, "Let's boycott these, er, first they say." These are the ones who will not take girls. They will not be given girls. Even Abu Sufyan has a famous saying. He says there is not even water for them. He says you won't even give them water. And they are locking up Abu Talib's neighborhood. Muslims cannot get out of there. Well, this has been going on for nearly 5 years, friends. Well, that's interesting. So, do you know what the Prophet Muhammad (peace be upon him) was asked every day ? Oh Messenger of Allah, when will this process end?
6:29 In other words, he is faced with the same question almost every day . Well, our Prophet ( peace be upon him) says this. Did you think that you would enter heaven when you said "There is no god but Allah"? This verse continues after the Surah Al-Baqarah as follows: Well, he says, "I swear to God, you will not be able to enter Paradise unless you experience what those before you experienced." What did those before us experience, O Messenger of Allah? he asks. This is what the Companions say. Their flesh would be separated from their bones with iron combs, yet they would not turn back from their path. Now, what our master
7:14 went through during his life, what we went through is not even a test compared to what he went through, says Mr. Aziz. Well, this is actually true in many ways. For example, here in Europe, sometimes things like this happen. We have a museum of suppression. Thus, the relics of the oppressed and mistreated are displayed. Well, one day a Jew said to me, " You are doing well, you are doing well, but do not compare yourselves with the Jews." I mean, if you only knew what the Jews suffered, they say, their ovens were burned down. And 6 million people were killed. So,
8:02 okay, you can call it genocide, you can call it whatever, but don't make a big deal about what you experienced. So I said something like, "Don't try to explain how great your pain is by minimizing the pain of others ." Indeed, when we look at it from this perspective, we can say that a genocide, the likes of which has perhaps rarely been seen, or perhaps never been seen, has been carried out in Turkish history . But as the poet said, no one has the time to stop and understand these fine things. They don't do much. Anyway, now I'll show you that video, friends. Well, the
8:49 main thing about today's broadcast started with this video, friends, let's watch it. There may be some people you actually mean . In Bukhara, again, with the system of knowledge, with the system of spiritual knowledge, that is, with the powers of conscience, that is, with their divine faculty, that is, with their spiritual system, some of them, having become completely aware of Allah, shift to the front of the world. These are of absolute interest to you. There is no such thing in the terminology, but we include it in the terminology. There is an apostasy of faith. There is an apostasy from Islam. We also have a service apostasy. Apostasy is
9:36 turning away from faith, choosing atheism. However, saying Allah, God forbid, is like denying Allah. Some people fall into apostasy from Islam, a state of not accepting and not being able to digest the commandments of Almighty God, just like they abandon worship and obedience, while they initially do it and then abandon it. Some of them depend on core resources and disciplines. Essentially, when they are walking on a path they have chosen and come across danger somewhere along the way, they leave their companions there. They think they are somewhere else, just like in a traffic accident. Prisons. These are also services. These
10:23 are called service apostates, so to speak. For example, they run with you for 5 years, 10 years, 20 years . But one day, when their interests and benefits require them not to stand by your side, they leave. When they leave, they act as if they have not walked that line, that road, that route for 20 years . By saying they were like this, they were like that, he shakes himself as if he is strong. It means gossip. This is Persian haizan Allah. There are two things here. These are people with weak character. Take out the worldly servants whose heads he has turned and whose eyes he has blurred
11:09 . Even if they say Allah, they are the servants of this world and the devil's servants on a leash. He is a hare with a collar around his neck. Don't hesitate. They have a warning. Another aspect is this. At the same time, they reveal and expose their own stupidity . They are not aware of it either. Would n't the brother say "El world"? You have been hanging out with these people for 5 years, 10 years, 20 years, 25 years. What happened all of a sudden, I mean, you opened the mouth of that thing's gossip bag right away, sir. This time you started questioning them,
11:54 backbiting them, and making accusations against them . Every sane and prudent person sees the issue this way. This is what you can do according to Hazrat Pir's words . Even those on their own side say, "What happened to you?" So you're running away from so and so, you were always together until now. While we were saying, "My Pir, my sole, my Pir, my Mugan, sir," what happened all of a sudden while we were asking what we were saying? In one way or another, you have received a threat indirectly, with a hint of a threat, a hint of a threat, a hint of a threat, a threat of one of these .
12:43 You suddenly changed path and direction. Yes . These are also called service apostates . Yes . So, the expression is not mine, friends. eee it is Hodja Effendi's own words but of course I am explaining that what Hodja Effendi explains and what he means are different . Well, in this article series and even in the following sections, I justify these things. Because the timing of this conversation is very interesting. Well, it was 2014, my friends, so very shortly after 1725, and the pressure on the community had gradually
13:30 increased, but the coup had not happened yet. It's as if they're trying to take a step forward after the coup. Hodja Effendi has something. So he seems to be saying this as a deterrent. It's interesting. Well, the question of this question, this issue is also asked by Osman Şimşek. Interesting. Well, that's interesting too. I didn't bring that part up. Well, he says, "Well, Hodja Effendi, after a while, they get fixated on things as small as a fly's wing." Well, he says, they lose the old excitement and activity of the love of service, and then they go outside the circle they're in and,
14:15 uh, start backbiting and gossiping . Well, it was about two years ago, my friends, uh, I read an article by the esteemed Ahmet Kurucan Hodja on this subject. I've been obsessed with it since 2014. So, this is, uh, service apostasy. Because it's something like, uh, Hodja Effendi, when he says this apostasy, he insists that this is not a departure from religion . He emphasizes it meticulously. He says, uh, it's not a form of irreligion. Hodja Kurucan Effendi, uh, bases this speech on a few things and says, uh, of course, he's talking a little bit about the Hodja Effendi speaking spontaneously . Well, I think the opposite of this and I'm
15:01 doing that in the article series. uh, to explain I'm working on it, trying to justify it. If you keep reading, those sections will come. So, what does this concept actually mean? What is service to do this? We need to look at that, friends. Well, I can tell you this. Well, service and community are not the same thing. In my opinion, friends, service is a completely different concept. Service is, in one sense, the historical manifestation of the divine word of God. In other words, I
15:51 call an ancient divine mission, extending from the time of Adam to the breaking of the idols by Abraham to the final message of the Prophet Muhammad, service in my universe. This is something eternal and everlasting. It will continue until the Day of Judgment . Community, on the other hand, refers to the temporary manifestation of this mission, carried out temporarily by certain people in a certain geography during a certain period . There's the birth and growth of a community, and similarly, the maturation and transformation of communities. Well, I've mentioned it here in my writings. For example, Emmanuel Kant has a very important point. He talks about the nomenclature and the phenomenal. By nomenclature , you can't see it. But you can grasp it with your mind. It's divine. Kant calls it cosmic and ontological reality . Community, on the other hand, is sociological
16:36 reality, my friends. My conclusion is this: While community is an approach to service, it's an element of its existential fullness that never fully exhausts itself. Now, I'll show you something about this, my friends. I'll show you an infographic. If I can find it, of course. Not this one either. Heh. Now, let me try to explain it here .
17:25 Now, what you see, my friends, is actually these phases are reversed. I couldn't quite get it right. This is the first phase, my friends. Look, in the 1960s, service H and community C were represented individually by Hoca Efendi . It had some connection with Islam, but because a full community structure hadn't yet formed, things got out of hand. That's why, in 1972, what constituted the first phase began with Hoca Efendi's housing project, my friends. First, the housing issue. After the houses, we move on to the dormitories.
18:19 I say that until 1978, no, service and community were two separate concepts in my opinion. I'm actually trying to explain that this was the case in Hoca Efendi's universe . I'm explaining now. Well, in '72, along with these houses and dormitory services, until 1978, that is, until he entered the prep school business, service and community gradually became closer and began to overlap. When? In 1986, with the introduction of schools, service equals community, friends. It became a completely inclusive cluster. Until when, friends? Well, this peaked in 1996. In '96, it suddenly shifted to an international level, and horizontal expansion began here.
19:06 This horizontal expansion continued until today, friends. Still, service equals community. When Hoca Efendi gave this speech in 2014, the perception of service equals community was still ingrained, so he called them "service apostates." In my opinion, his real intention was community apostates. Because there was already some pressure from the community in 1725. Well, it's just starting, but it's getting stronger, and some deviations are occurring. You know, there are drifts outward , I don't know what's happening. That's why Hoca Efendi is both warning and, I think, trying to prevent it.
19:52 Hoca Efendi has a projection . Maybe he was predicting something. I mean, he was predicting the 2015 coup. After that, I don't know, I mean, 2016, sorry, 2016, there's a big rupture, friends, and service, in my opinion, is happening in its own way, friends. Wait a minute. Thank you. Yes, let me move on to this.
20:38 Sorry, these graphs are like this, because I don't know much, eh, I'll make this professional publication right away, but eh. Yes. This has two things, friends. Now, let me show you the first one. Well, after 2016, between 2013 and 2016, eh, the combined thing, eh, it divides into three, friends, in my opinion. First, there's a resilient core. This is 60%. Second, They're drifting away from the community, but somehow
21:25 their love for the community, their love for the service, continues. This 30% complete separation, what we call fear and disappointment, their anxiety about bread, leads them away from both. Both the community and the service. They're also experiencing a significant psychological drift. Now, there's another one after this. Let me show you this. I showed you this. Let me show you this, friends. I think this is what makes the distinction between service and community important. Now, friends, what we call service is exactly as I said here: service is eternal, community is temporary. Service is divine, community is
22:12 human, service is universal, community is local, human service is dynamic, community is static, community is temporary, carrier service is eternal, call, friends, there's another one, let me do that too. Let me show you this too. Then I'll show you one more thing . And this, friends, is the birth of the concept of "service apostates ." Well, the operations are starting. The Hodja Effendi introduces the concept of "service apostates ." There's no coup attempt. The prediction of the concept is coming true after 2016.
23:00 Well, this one too. Let me share. This is again the exact, uh, expression of the topics I've discussed so far today. And there's something else, folks. Well, as I said, this is Kant's thing, uh, service ontological status. So, we call this the divine, the spiritual, the ontological share nominal. Nomenal, to be more precise. Community appears phenomenal, sensory . Service is eternal and unchanging. That thing, community is temporary and variable. Service is divine, community is human, universal, local. Then, for example, the
23:45 cause of the word of God. Institutional structuring. Are there other things I should find? Well, this is important, folks. I've been thinking a lot about these graphs, but excuse me . Look, this is Kant, according to Kant, friends, service is divinely guaranteed. Community, on the other hand, is the phenomenal plane of schools, hospitals, associations, and
24:31 media. It appears sensory. So, that's what I wanted to explain. I've studied these in detail, book by book. It's in this book. Well, it's very much like that now, how many 24 minutes has it been? Even. Well, I'll continue on this subject . Let me tell you that, and I'll continue broadcasting. Now, friends, uh, let me wrap it up quickly. Well, this 1960-1972 Renaissance, what I call Hodja Efendi's personal Renaissance. Hodja Efendi experiencing his own Renaissance. Well, Hodja
25:18 Efendi was preaching, but there wasn't yet a systematic congregation. We could call it the early Renaissance. Housing services in the 70s, prep schools in the 80s, and media reception in the 90s were quite close to these two clusters, establishing contact, and their areas of intersection were large. Well, 1986 in Çamlıca Va. was a significant breaking point, a turning point, and what I call the golden age of service, my friends. Between 1996 and 2013, service and congregation completely overlapped. Almost service, almost congregation, congregation almost service. We're talking about a golden age of about 20 years. Of course, there are a few things here, friends. Well, there's both horizontal and vertical growth happening
26:04 during this time. This is a very important thing, friends. This is crucial because both are problematic, whether it's just horizontal growth or deepening without balance. On the one hand, it expands, on the other, it deepens. This is important. Well, of course, the first phase was between 60-72. The second phase, my friends, and the third phase, between 1972-96, the fourth phase, between 1996-2003, and the fifth phase, between 2013-2006, we call it repression and disintegration. And right now, my friends, the last phase, we're doing something new. The new phase started in 2016, and I think we're back at square one, my
26:50 friends. So, the individual Renaissance period, the Hodja calls it individual blossoming. I think we're back to the individual Renaissance period. So, a cycle has been completed, and again, uh, now, the individual renaissance. So, what does this mean? The service movement, the community, has spread all over the world. And everyone, uh, is developing their own education, their own personal training, their own personal knowledge, my friends. Here, multilingual, multi-knowledgeable, much more. There's a global citizen status, a community, a thing here. Well, my opinion is, let's end this today with this, and then we'll continue . What the
27:39 teacher actually means by "service apostates" is that they are community apostates . Because being an apostate in the service is ontologically problematic, very difficult, but it's a call born into service. What constitutes apostasy is the community structure, institutional affiliation, social network. You can go beyond these. Well, you may have different reasons, different justifications, but it's not cannibalism or anything like that, Murat Bey. Anyway, the point is, actually, in my opinion, this isn't the end; it's a cycle coming to a head again. Well, I'm going to reopen this, er, er, for now,
28:26 I ask your permission. I hope I've explained it. Because there are so many truly complex things . In fact, let me show you here if you'd like. I've prepared so many graphs, I don't know what, I mean, there are things here, friends. I mean, there are a lot of graphs, I don't know what, but they're all from Spinoza. All of them, from Platonis to Platonic, have their own things. For example, Marx and Weber have their own things. I don't know if you see this. You don't. Let me show you. Akseberi,
29:12 for example, types of authority and routinization. I mean, the withering away of a community, a social structure, is one thing. Its transformation is another. I'm trying to explain this. I explained this a little more in tomorrow's article, but I'll explain more in later articles . This is quite a thing, a thing. It took effort, but as I said, I wrote a very comprehensive book . It's nearly 300 pages . I don't know if I can publish it or not, but I hope it will be published one day . I don't know if our lifetimes will be enough . Thank you for joining, friends. Please share the publications,
29:57 don't forget to like them. Contribute if you can. Because we are truly trying to produce publications with great effort and great difficulty. Thank you all for watching . May God protect us. Goodbye, friends.
