Ali 'Imran 143: Vow to that; before coming face to face with death, you desired it. Now you have seen it in front of you.

Al-Imran Surah, we have come up to its verse 143. Allah Almighty, swearing by His own essence, says: and indeed, before you came face to face with death, you used to wish for it. That is, you used to wish for death. Now you have seen it before you, He says. Death.

But then, if you saw that your place was bad, when the soul reaches the throat, says Allah Almighty. When the soul reaches the throat, come on then, turn it back, He says.

All the relatives, He says. They wait for his soul to leave, He says. Yes. In Surah Al-Waqi'ah, 83. 83. verse 83. verse 81-82 Felevlâ izâ beleğati'l-hulkûm: Then when the soul reaches the throat. Ve entüm hîne'izin tenzurûn: At that time you stand looking on, He says. Ve nahnu akrabu ileyhi minküm velâkin lâ tubsirûn: Then We are nearer to him than you, but you do not see, He says.

We are nearer to him than you, but you do not see. Because the soul has reached the throat. The door of repentance has closed. According to one narration, up to (?) here. In another narration, up to the rooster bone here, he says. The door of repentance is open. After that the worlds are seen. Then: O Allah, send me back once more. Look how I will worship You, he says. When a person sees those worlds: if We sent you back not once but several times more, you would still do the same thing, He says. Yes.

Felevlâ in küntüm gayra medînîn. Since you will not be punished, He says. Since you will not be punished,

then turn it, that is, the soul, back, if you are truthful in your claim, He says. If he is of the truthful: O truthful one, peace be upon you, says Allah Almighty. But if he is of the liars, the liars, the astray, for him too there is a feast of boiling water, He says. The verse continues. Indeed, before you came face to face with death, you used to wish for it. Now you have seen it before you, He says, before him. It is narrated that those who envied the ones who fought at Badr and were not in that battle, though the Prophet (peace be upon him) said, let us stay in Medina, those who wanted to fight outside Medina; we explained these in earlier lessons.

Then when the Prophet put on his armour and came, O Messenger of Allah, let us stay in Medina, they say. A prophet, once he has put on his armour, does not take it off again, he says. Yes. The Battle of Uhud: it is narrated that, because they said let us fight at Uhud, the Companions in that battle were addressed, he says. Then this verse, since it was an address at that time, its time would be past. There is no such thing. The verses continue until the Day of Judgement. Allah Almighty (?). The actual deeds they committed, future generations commit the same. History is nothing but repetition. That is why Allah Almighty, so that future people are not adorned with the same mistakes, makes events appear and continues the appearance of His verse until the Day of Judgement. Yes.

Of course, we say this is a narration. Whether there is truth in the narrations, or how much truth there is in them, Allah knows best. For this reason, if narrations are not believed, people do not become sinners. But the verses address until the Day of Judgement. As I said a moment ago, for no verse can it be said, or may it be said, its time has passed, it addressed old times.

The validity of the verses is fixed until the Day of Judgement. The verses of Allah Almighty address the past, our time and the future. According to the situations I explained in the earlier verses too, since Allah Almighty knows every person's destiny, He creates events for them. And these people, by living these events, bear witness about themselves before Allah Almighty. In this verse too, to bring out what is or is not in the intentions behind the words people say with their tongues, and to make a person bear witness about himself to himself: now you have seen it before you. You were saying it with your tongue. Come on now, what will you do?

You have seen it before you. He says: go ahead. The public square. Now is the time to prove the truth of your word. Here is the arena, here you are. The events have been created. You are left alone with what you said, and in proportion to your covenant, before Allah, you will be wretched or God-fearing; you will either receive reward or become a sinner. Face to face with death, before coming. This was the state of death. I explained that. And in the meaning here, on the battle field. I would have done this, I would have done that. Go ahead, He says. The battlefield is now here. You have met it face to face.

Let's see what you will do. Allah Almighty knows. What does He say? There is not a single living being to come until the Day of Judgement whose doing and not doing We do not know. So, so that we have no question to ask Allah Almighty, Allah Almighty uses His attribute of being Allah. Yes. Before facing events, a person can deceive his own self and those around him very well.

And a person can come to believe that he himself is a hero. Himself; by telling it to people again and again, deceiving himself about what kind of person he is, he can believe that he is a hero. But when he faces events, a person can understand his own weight at least a little. That is: was I really worthy of what I said or not? For this reason, if Allah, without creating events for people, not according to what people said but according to their future destinies, had called them to account, people would say to Allah Almighty, I did not do such a thing, and would both object, and since Allah could not prove the events they had not done, Allah Almighty would have attributes ascribed to Him.

That is, without making them do these, without the person proving himself, without proving it, had He said, you are this anyway, you were going to do this, the person would say, no, I did not do it, and I would not have done it. I would not have done it, because this is man; I would not have done it, he would say. But without bringing their future destinies out beforehand, over time He makes them witnesses about themselves in this way.

So Allah Almighty is free from (?) attributes. Without anyone having any question left to ask Allah Almighty, Allah Almighty, that every person, in return for an atom's weight of good and an atom's weight of evil he has done, will be called to account, declares.

So, by saying I am this, I am that, by people's talk, Allah Almighty does not give them reward and sin. By people's talk, or by their actual deeds.

Of course He will give reward and sin for talk too; for example, let's say a man swore. He will of course get sin for this; this talk. A man told something good. Let me say, He will give him reward for that too. But he boasted, boasted. For that boasting, by that actual deed, He will give reward and sin, for his boasting. So people, with their own talk, people cannot make themselves known. With what will they make themselves known? Events will appear. Within those events people will commit actual deeds. Within those actual deeds a person will make himself a witness of what kind of person he is to himself, to those around him and to Allah.

Yes.

Such an order has been set up that no one will be able to ascribe attributes to Allah. Again, such an order has been set up that even if people used their minds until the Day of Judgement, they could not even imagine such an order.

That is why, if Allah Almighty created people so that His essence be known, man, towards his Creator, as an ungrateful, rebellious bully will not be. So what will he do? Just as he obeys his mother and father, or as in a workplace he obeys the duties a boss gives, more than that he will obey his Lord who created him. He will obey Allah and His Messenger. He will love them very much, and tomorrow at that great court, on the Day of Recompense, in the presence of Allah Almighty, so that he can gather under the banner of his Prophet who will bear witness for him, he will win his love.

And so that the Prophet can intercede before Allah Almighty, that person's duties towards his Lord will have been fulfilled, so that he too may intercede for that person with a clear conscience.

That is why, within this treasure of life, a person must use his life very well. He must use it wisely. So that, with conduct pleasing to both the Messenger of Allah and Allah, tomorrow on that Day of Judgement, with lights and radiance before him and on his right, being welcomed by his Lord with a smiling face, he may attain.