I've never met Defne Joy. I saw it on the screen. I know from what I see on the screen. I don't often visit the neighborhoods he visits. I've never been to the last bar he went to. I'm one of those who don't go to the bar. That bar I've never been to, and that Defne Joy can't go to anymore, is full tonight, most likely. If anyone who goes to that bar and the others dies before me, I want them to know that I will write for them what I wrote after Defne Joy. I may not be as famous as those who wrote against Hıncal Uluç and Hıncal Uluç. They may not care about this article I wrote for bar residents, "pub" regulars, whiskey drinkers.

This article is not against or in support of Hıncal Uluç's article on the late Defne Joy Foster. This article is not against or next to the articles that are against the Hıncal Uluç script. It is an article written both instead of Hıncal Uluç's writing and instead of what was written against Hıncal Uluç. (I realized that I had lengthened the article while I was finishing it and reviewing it, but for the sake of the details that need to be explained at length, I ask my readers to be patient.)

I am known as religious. I try not to miss the five daily prayers. I don't want to put a drop of drink in my mouth. I am one of those people who are afraid of sin. But I am not one of those who do not sin. My soul is not immune to sin like Defne Joy's. My foot can slip just as much as his. My eyes can get into haram as much as bar residents, they are.

Religious people - they should know well - do not have the authority or duty to place someone in hell and someone in heaven. The prayers of the religious are not more listened to than those of the non-religious. A believer should know very well and remember that while the mosque community has guaranteed heaven, the pub community is not at the bottom of hell. Only God knows what will happen. The authority to open our account book belongs to our Lord. A mosque goer may go astray one day; The day will come when the tavern lover will repent and return to his Lord.

I will remind those who will label me as a "light Muslim" in advance. Talking about the sinner's sin is a graver sin than the sinner's sin. Because no one is innocent of sin without being tested. If they try to condemn those who lose when they are tested, those who do not lose because they have not been tested for now, they will only be funny, they will become pathetic. Had they been tested, they would have lost. Perhaps they will be tested and lost. Therefore, no one has the right to condemn anyone for his sin.

Islam is a civilization of words. It builds with "heavenly words"; He heals people with the power of words. The power of the word has defeated all those who speak of its power. That is why religiosity builds its most delicate subtleties through words and sound. (Just reading Surat al-Hujurat as a "sound-check" is enough for those who understand)

The phrase "don't speak behind the dead" is the guardian of an invisible border. The dead, whoever they may be, are venerable and deserve respect. The dead are helpless; cannot raise their hand. It is weak; He cannot speak and defend himself. It is the duty of grace not to oppress the vulnerable and the helpless, the one who is able to speak. Such an opportunity is a test of courtesy. Therefore, our encounters with the helpless are an opportunity to demonstrate the virtue of being respectful. Because he is inevitably respectful and courteous to the powerful. We only quality check our courtesy in the presence of the dead.

The phrase "you can't talk behind the dead" comes to mean "you can't talk after the likes of the dead." This is a subtlety that Hıncal Uluç is not aware of and cannot be blamed for not being aware of: Our Lord does not want us to use our voices against the weak, even if the weak are at fault. Our Lord does not find the words of the powerful, who oppress the weak, to be true, even if they are true. For those who believe in a God who hears every word

Whether or not to talk behind someone's back is a moral test with a high bar. We know very well that we, as many religious people, "in his ablution prayer" and "Haji Hodja", fall under this bar. We are ready to confess immediately. If our backbiting were as intoxicating as alcohol, we would have prayed swayingly. If our back tugging would open our heads, both our hair and calves would be exposed. Every moment we are tested by not tearing a transparent curtain. We are tested by an abominable sin that quickly and easily comes to the tip of our tongues, in which it is not even right for us to speak the truth. This sin is not like adultery by undressing. It is not like a murder committed at the risk of being imprisoned. It is not like theft by breaking the door. We are always tested. Momently. But anytime. Occasionally, silence becomes a more authentic and profound virtue than many troublesome and intense conversations and hustle and bustle. Silence for the sake of Allah is the most sincere sign of remembering Allah.

Backbiting is not a crime under modern law. Cops don't go after behind-the-scenes talk. On the contrary, he follows what is spoken behind his back. Although those who gossip and talk "honour-slaughter", they cannot be taken into account like those who commit "genocide".

The true essence of belief in God, which is not disguised and cannot be measured by the frequency of going to the mosque, appears right here. In a place where no one but Allah will take us to account... Allah is the side we have never seen