An-Naml 15: Vow to that; We gave knowledge to David and Solomon. They said, “All Praise be due to Allah, for that; we are superior to most of Allah’s mu’min servants.”

Yes, verse 15 of Surah An-Naml has also been translated wrongly. Verily, We gave knowledge to David and Solomon. They: who has made us superior to many of His believing servants praise be to Allah," they said.

What are you looking at? Where is the mistake?

Verily, We gave knowledge to David and Solomon. Allah Almighty gives knowledge. They said: praise be to Allah who made us superior to many of His believing servants. What you will remember here right away is Elestü bi Rabbiküm. Everyone's own covenant.

Allah did not make them superior. They gave their consent to Allah wholeheartedly. They became prophets. The first created, and in this case, sir, over all His righteous servants all the prophets are superior. Because no one, even if he reaches the same level, sir, is of a prophet's calibre. Because a prophet is the one who receives revelation directly from Allah, receives the command and conveys it to people. Well now, however righteous a servant a person may be, even if, as the Prophet said, "The (?) of my community, the prophets of the Children of Israel (?), are like", even if he said so, it is "like", but look.

Even if he said so, they are not of a prophet's calibre. He went through a time, dealt with a Pharaoh, took on a task, showed miracles. Right? But they will share the same paradise. They too are righteous servants. They will share the same paradise. But his will be more adorned. Yours will be adorned too, but in the same paradise they will differ a little from each other. Yes. So: "who made us

who made us superior to many of His believing servants, it says. Over many of them. So many of the believing servants are above the prophet. That's what it comes to mean. Isn't that so, Gülay? It is. No one is above the prophet. A prophet is a prophet. Yes.

Verily, We gave knowledge to David and Solomon. They: "For our being superior to many of the believing servants, praise be to Allah", they said. For our being superior to many of His servants. Yes. Because they are prophets. It's not that Allah made them superior. They, by their own wish and desire, that is, man uses his individual free will. Taking away the will from him, and "let this be your key". This is your key. Allah made the superior one superior; when it is said Allah made this one superior to that, the person's will is removed, and Allah Almighty would be using His own will over that person.

The key here: the person always, by his own will, does this, by his own wish and desire. For example, although from the soul of the Prophet (peace be upon him) the other prophets were created, even so, what does Allah Almighty say? I will send you to your peoples as a great father, as a messenger. When I send you another prophet, will you help him? Yes, we will, they say. And I am among the witnesses with you, He says. Look: witness. If one of them had said no, He would have thrown him out. That is, He wouldn't have made him one, wouldn't have made him a prophet. All of them said yes. Now, Jonah (peace be upon him) too he fled from his people, and He said: did I send you to your people to flee? He cast him into the sea.

What did Jonah say? La ilahe illa ente sübhaneke inni küntü minez zalimin. O Allah, I have wronged myself, forgive me; when he said this, He brought him out onto land. If he had not been repentant, He says, he would have stayed in a desolate place until the Day of Judgment, He says. If I had not borne witness together with him, He says. Because he was a witness, Allah Almighty forgives him for his worldly error. This forgiveness comes from here anyway. So, slips (zelle) are found in prophets. With these slips they come, to the Prophet (peace be upon him), to his side (?). In the Prophet (peace be upon him) there is no slip.

Unlike the other prophets, there is no slip in him. Because he came as a mercy to the worlds. My Lord raised me. He raised me well. Me, morals, that is, with Allah's morals to be adorned, He sent me. Adorn yourselves with Allah's morals, he says. Abu Bakr says: how many of these are in me, I wonder? In you, he says, either six or seven are missing, he says. To Abu Bakr as-Siddiq too. So then, if Allah Almighty forgave all his past and future sins, against whom? Not against the worlds, mind you. If it were against the worlds, these two verses would contradict each other. What is it? Ve mâ erselnâke illâ rahmeten lil âlemîn.

I sent you as a mercy to the worlds, He says. On the other hand, what does He say? I have forgiven your past and future sins. So within the mercy he also committed sins. Which (?)? I don't know that the sin he committed (?) is a sin, I'd do it too, I'd say. So he has no slip. Against whom? Against Allah Almighty. Erroneous. For this reason our Lord does not see his error against His Being, and forgives it. Since he has no error in the world, a second time He does not resurrect his body and hold him as a witness to Himself. That is, under the title of Hazrat Mahdi he will be resurrected a second time in that body, and a second time that body will taste death. And there is proof of this from every side.

As the sophists say, as those of the Mahdi say, as the (?) say. If people knew the verses well, the verses do not belie each other. They always confirm each other. Yes.