hadis
Fırat Oğhan
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KURAN DIŞI VAHİY VAR MI – BÖLÜM 1

Hadis karşıtı grupların en büyük sloganı “Kur’an yeter” olup hadislerin ve sünnetin dinde kaynak olamayacağını savunurlar. Hatta bunlardan bazıları “Kur’an dışında kaynak kabul eden müşriktir” diyecek kadar da ileri gitmiştir. Evet şaka değil maalesef “Kur’an yetmez” dediğinizde dinden çıkacağınızı sanan bir kitle var. Nitekim bu malum kesim “sen nasıl Kur’an yetmez dersin” tarzı sloganlarla kendi taraftarlarına psikolojik bir baskı uyguluyor desek, hiç yanlış olmaz. Anlayacağınız öyle ki bu slogan bazılarının elinde bir silaha, bir korku aletine dönüşmüş. O yüzden bir hadis inkarcısı ile tartışmadan önce onu bu korkusundan kurtarmaya çalışın. Aksi taktirde kafasında korkuyla yaşayan biriyle tartışmak abes olacaktır. Örneğin tartışmanın başında bir defa da olsa kendisinden “Kur’an yetmez” demesini isteyin. Muhtemelen “bu küfürdür, şirktir bunu diyemem” diyecektir. Küfür olmadığını açıklamayın ilk başlarda, siz sadece onu bunu demeye ikna edin. Örneğin “tamam farzedelim ki küfür olsun ama sen yine de bir defa söyle hem tekrardan şehadet getirir İslam’a girersin” diyerek ikna etmeye çalışın. İstemeden, kabul etmeden de olsa bunu söylemesi kafasındaki korkudan bir nebze olsa onu kurtarır. Böylece daha rahat daha sakin bir tartışma gerçekleşir.

Önceki bölümlerde de açıkladığımız gibi; Ankebut 51 ayeti dahil olmak üzere Kur’an’ın hiçbir yerinde “dini kaynak olarak Kur’an yeter, hadislere ve sünnette gerek yok” anlamına gelecek veya bunu ima edecek bir yeterlilikten bahsedilmez. Ki açıkçası “Kur’an yeter” tarzı sloganlar ile beslenen kesimin de samimi bir şekilde buna inandığını düşünmüyorum. Zira gece kafamızı yastığa koyduğumuzda sadece günlük ibadetlerimizi bile düşünsek Kur’an’ın dini kaynak olarak yetmediği açıktır. Evet yetmez, bunu dile getirmekten korkmayın, samimi olun. Yeterli olan vahiydir, Kur’an değil ve vahiy sadece Kur’an değildir. Zira hadis ve sünnette de vahiy kaynaklı ifadeler bulunur. Nitekim bu bölümde vahyin neden sadece Kur’an olmadığına deliller getireceğiz. Nitekim vahyin sadece Kur’an olmadığına dair tek bir delil getirmemiz bile “vahiy sadece Kur’an’dır, Kur’an yeter” vb. bütün iddiaları çürütmek için yeterlidir.

ayrıca bakınız; https://www.islamicrophone.com/2020/07/27/hadis-inkarciligi-ayetle-kandirma-taktigi/

1) İlk kıblenin Mescidi Aksa olması

Çoğunuzun bildiği gibi İslam dininde bir kıble değişikliği olayı yaşanmıştır. Şuanki kıblemiz olan Kabe’den önceki kıblemiz Kudüs’teki Mescidi Aksa’ydı. Vahyin ilk yıllarından itibaren Peygamber ve sahabe tahmini 16-17 ay kadar Mescidi Aksa’ya doğru namaz kıldı. Nitekim bu ehli kitabın da hoşuna giden bir şeydi zira Kudüs onlar için de önemli bir konumdu. Peygamber efendimiz ise ilk olarak Hz. Adem’i daha sonra yıkılmış halini tekrar hz.ibrahim’in inşa ettiği Kabe’ye yönelme isteği ile bekliyordu. Nitekim bu olay üzerine bakara 143-144 ayetleri iniyor ve kıblenin değiştiği emri geliyor;

Böylece, sizler insanlara birer şahit (ve örnek) olasınız ve Peygamber de size bir şahit (ve örnek) olsun diye sizi orta bir ümmet yaptık. Her ne kadar Allah’ın doğru yolu gösterdiği kimselerden başkasına ağır gelse de biz, yönelmekte olduğun ciheti ancak; Resûl’e tabi olanlarla, gerisin geriye dönecekleri ayırd edelim diye kıble yaptık. Allah, imanınızı boşa çıkaracak değildir. Şüphesiz Allah, insanlara çok şefkatli ve çok merhametlidir (Bakara 143)

(Ey Muhammed!) Biz senin çok defa yüzünü göğe doğru çevirip durduğunu (vahiy beklediğini) görüyoruz. (Merak etme) elbette seni, hoşnut olacağın kıbleye çevireceğiz. (Bundan böyle), yüzünü Mescid-i Haram yönüne çevir. (Ey Müslümanlar!) Siz de nerede olursanız olun, (namazda) yüzünüzü hep onun yönüne çevirin. Şüphesiz kendilerine kitap verilenler, bunun Rabblerinden (gelen) bir gerçek olduğunu elbette bilirler. Allah, onların yaptıklarından habersiz değildir. (Bakara 144)

Dikkat ederseniz bakara 143 ayetinde bir kıble değişikligi olduğu açıkça geçiyor. Yine bakara 144 ayetinde de yeni kıblenin açıkça “mescidi haram” yani Kabe olduğu geçer. Oysa önceki kıblenin ismi yani Mescidi Aksa hiçbir ayette geçmez. Peki şimdi soruya gelelim; eğer Kur’an dışında vahiy yoksa aynı şekilde daha önce “resulüm yüzünü Mescidi aksa’ya çevir” veya “resulüm kıbleniz Mescidi Aksa’dır” şeklinde bir ayet inmiş olması gerekmez mi? Peki bu ayet nerede? Peygamber ve sahabe kendi isteklerine göre Mescidi Aksa’yı kıble seçmiş olamaz değil mi? Zira dinin sahibi Allah’tır ve dinin bir parçası olan kıble ile ilgili hükmü de Allah’a verir. Peki “Kur’an dışında kaynak kabul eden müşrik olur” diyen hadis inkarcılarına soralım; peygamber ve sahabe mescidi aksa’ya dönerek müşrik mi oldu?

Burda hadis inkarcılarının ilk savunmaları şu şekilde olur; “o dönemler ehli kitap zaten Mescidi Aksayı kıble kabul ediyordu, o yüzden peygamber de direkt onlara uydu. Bu yüzden tekrar ayet gelmesine gerek yok” derler.
Oysa bu cevapları ortaya daha da büyük boşluklar çıkarıyor. Madem öyle iki soru soralım;

I) O dönemde ehli kitabın namaz kıldığına ve Mescidi aksa’yı kıble kabul ettiklerine dair deliliniz var mı? Kur’an önceki peygamberlere namazın emredildiğini söyler ama ehli kitabın dinini bozduğunu da söyler. Yani Kur’an hz.musa ve hz.İsa zamanındaki ehli kitabın kıldığını söylüyor sadece. Hz.muhammed (sav) dönemindeki ehli kitabın da namaz kıldığını bildiren herhangi bir ayet yok.

II) Diyelim ki iddia edildiği gibi peygamber dönemindeki ehli kitabın namaz kıldığını kabul edelim. Peki peygamberin ehli kitaba uyması gerektiğini söyleyen ayet nerede?

Peygamber kendi isteğine göre kıble seçemeyeceği gibi kendi isteğine göre ehli kitaba da uyamaz. Bildiğiniz gibi Kur’an ehli kitabın dinlerini bozduğundan, teslis şeklindeki şirk inancını getirdiklerinden bahseder. Peki bozulmuş şirk dolu bir dine peygamber neden uysun? Nitekim hadis inkarcılarının cevabına göre “Resulüm ben kıbleyi haber verene kadar ehli kitabın kıblesine uy” şeklinde bir ayet olması lazım ama öyle bir ayet de yok.

2) eşinin sırrı

Peygamber bir gün eşi Hz.Hafsa’ya bir sır veriyor, daha sonra Hafsa bunu hz.Ayşe ile paylaşıyor. Peygamber eşine sırrı ifşa ettiğine dair açıklama isteyince eşi “bunu sana kim bildirdi” diye soruyor.(1) Peygamber ise Allah tarafından bildirildiğini söylüyor. İlgili olay Tahrim 3 ayetinde şu şekilde geçiyor;

Hani peygamber eşlerinden birine, gizli bir söz söylemişti. Fakat eşi o sözü (başkasına) haber verip Allah da bunu peygambere bildirince, peygamber bunun bir kısmını bildirmiş, bir kısmından da vazgeçmişti. Peygamber, bunu ona (sırrı açıklayan eşine) haber verince o, “Bunu sana kim bildirdi?” dedi. Peygamber, “Bunu bana, hakkıyla bilen ve hakkıyla haberdar olan Allah haber verdi” dedi. (Tahrim 3)

Konunun bizi ilgilendiren kısmına gelirsek; Kur’an’ın hiçbir yerinde “resulüm bak şu eşin sırrını şu eşine ifşa etti” şeklinde bir ayet yok. Oysa Tahrim 3 ayetinde Allah’ın bunu vahiy ile peygambere bildirdiği geçiyor. Peki Kur’an dışında vahiy yoksa Allah hangi yolla bunu peygambere bildirdi? Hadis inkarcıları bu soruya da “peygamber ve eşleri arasındaki özel bir olay bizi ilgilendirmez o yüzden geçmiyor” diyeceklerdir. Oysa ilgilendirmesi veya ilgilendirmemesi önemli değil. Önemli olan böyle Kur’an dışı vahiy olup olmadığı ki burdan da Allah’ın Kur’an dışında da vahiyle peygambere bilgi verdiğini anlıyoruz.

3) Hurma ağaçlarının kesilmesi

Haşr 5 ayeti müslümanlar ve Medine’deki Nadroğulları isimli yahudi kabile arasındaki bir savaş üzerine inmiştir.(2) İlgili savaşta müslümanların hurma ağaçlarını kesmesi üzerine haşr 5 ayeti iniyor;

(savaş gereği) hurma ağaçlarından her neyi kestiniz, yahut (kesmeyip) kökleri üzerinde dikili bıraktınızsa hep Allah’ın izniyledir. Bu da fasıkları rezil etmesi içindir. (Haşr 5)

Dikkat ederseniz ayette kesilen ağaçların “Allah’ın izniyle” olduğu söyleniyor. Ve bu izin geniş zamanda kullanılmış değil, ayetin arapçasındaki “kata’tum” ve “terektum” fiillerinin de geçmişe işaret etmesi bu ayetin olaydan sonra indiğini gösterir. (3) Demek ki bu ayetten önce “hurma ağaçlarını kesebilirsiniz” şeklinde bir vahiy gelmiş olması lazım. Ama gel gör ki böyle bir vahiy Kur’an’ın hiçbir ayetinde yok. Peki şimdi tekrar soralım; Kur’an dışı vahiy yoksa savaşta hurma ağaçlarının kesilmesine müsaade eden ayet nerede?

4) İki taifeden biri

Hani Allah size iki taifeden birini, o sizindir diye va’dediyordu. Siz de güçsüz olanın sizin olmasını istiyordunuz. Oysa Allah, sözleriyle hakkı meydana çıkarmak ve kâfirlerin ardını kesmek istiyordu. (Enfal 7)

Ayettin tefsirine baktığımızda zikredilen iki zümreden biri Ebu Süfyan başkanlığındaki Kureyş´in Şam´dan dönen tahmini kırk kişilik kervanı. Diğeri ise mekkeli müşriklerin yaklaşık bin kişilik ordusudur.(4) Ayete dikkat ederseniz Allah bu iki ordudan birine karşı zafer “vaddediyordu” denilerek geçmişe atıf yapılmış. Nitekim Allah’ın bu vaadi gerçekleşiyor; müslümanlar kervanı ele geçiremediler ama 1000 kişilik orduya karşı zafer kazandılar. Allah bu ayette bir iki şıktan vaat ettiğini bildirmesine rağmen Enfal 7 ayetinden önce “resulüm bu iki ordudan birine karşı zafer kazanacaksınız” şeklinde bir ayet yok. Peki Kur’an dışı vahiy yoksa bu vaat hangi ayette geçiyor?

5)Hayber’e katılacak olanlar

Bildiğiniz gibi peygamber döneminde de Abdullah bin ubey gibi müslüman görünümlü münafıklar bulunurdu. Bunlar genelde fitne peşinde koşmak ile meşguldü hatta çoğu zaman savaşlarda müslümanları yalnız bırakırlardı. Bu savaşlardan bir tanesi de Hudebiye savaşıdır. Müslümanlar Hayber seferine çıkma hazırlıkları yaptığında peygamber Hudebiye savaşına katılmayanların bu savaşa da katılamayacaklarını söylüyor. (5) Bu olaylar yaşanırken fetih 15 ayeti iniyor ve ayet şu şekilde;

Savaştan geri bırakılanlar, siz ganimetleri almaya giderken, “Bırakın biz de sizinle gelelim” diyeceklerdir. Onlar Allah’ın sözünü değiştirmek isterler. De ki: “Siz bizimle asla gelmeyeceksiniz. Allah, önceden böyle buyurmuştur.” Onlar, “Bizi kıskanıyorsunuz” diyeceklerdir. Hayır, onlar pek az anlarlar (fetih 15)

Ayete dikkat ederseniz peygamberin bu kararının “daha önceden Allah’ın emri” olduğu söyleniyor. Oysa Kur’an’ın hiçbir yerinde “Hudebiye savaşına katılmayan Hayber seferine de katılamaz” şeklinde bir ayet yok. Peki eğer Kur’an dışında vahiy yoksa Allah’ın bu emri neden ayetlerde geçmiyor?

6) Tevbesi kabul edilen 3 kişi

Savaşa münafıklar genelde katılmazdı dedik ama bazen insanlık hali zorunlu bir durumdan dolayı katılmayan bazı tek tük müslümanlar da oluyordu. Nitekim Allah bildirmedikçe kimin müslüman kimin münafık olduğu da belli değildi. Sonuçta peygamber kalplerin içini bilemez. Yine bir savaşta zaruri bazı durumlardan dolayı katılmayan üç samimi müslüman olmuştu. Bunun yanında katılmayan birçok münafık da vardı. Nitekim müslümanları bilerek savaşta yalnız bırakmak yani cihaddan kaçmak da büyük günahtır. Savaşa katılamadıkları için üzgün bir şekilde Allah’a dua eden bu üç kişinin tövbelerinin kabul edildiği ise Tevbe 118 ayetinde şu şekilde gecer;

Savaştan geri kalan üç kişinin de tövbelerini kabul etti. Yeryüzü bütün genişliğine rağmen onlara dar gelmiş, vicdanları da kendilerini sıktıkça sıkmış, böylece Allah’(ın azabın)dan yine O’na sığınmaktan başka çare olmadığını anlamışlardı. Sonra (eski hâllerine) dönsünler diye, onların tövbelerini de kabul etti. Şüphesiz Allah, tövbeyi çok kabul eden ve çok merhamet edendir. (Tevbe 118)

Ayetin indiği olay ile ilgili tefsir, rivâyet gibi kaynaklara baktığımızda bu üç kişinin Kâ‘b b. Mâlik, Hilâl b. Ümeyye ve Mürâre b. Rebî olduğunu biliyoruz. (6) Ama Kur’an’ın hiç bir yerinde bu sahabelerin isimleri geçmez. Peki Kur’an dışı vahiy yoksa peygamber yüzlerce münafık arasından tövbesi kabul edilen bu üç samimi mümini nasıl ayırt etti de onlara tevbelerinin kabul edildiğini haber verdi?

7) Allah’ın emrettiği yer

İslam dininde çoğunuzun bildiği gibi ters ilişki yani anal haram kılınmıştır ve eşler arasındaki ilişki üremenin olduğu yerden yapılmalı. Nitekim bu bilgi peygamberimizin hadisleri ile bize ulaşmıştır.(7) Şimdi bu olay ile ilgili bakara 222 ayetine bakalım;

Sana kadınların ay hâlini sorarlar. De ki: “O bir ezadır (rahatsızlıktır). Ay hâlinde kadınlardan uzak durun.Temizleninceye kadar onlara yaklaşmayın. Temizlendikleri vakit, Allah’ın size emrettiği yerden onlara yaklaşın. Şüphesiz Allah çok tövbe edenleri sever, çok temizlenenleri sever.” (bakara 222)

Ayette dikkat ederseniz “Allah’ın size emrettiği yerden” diyerek cinsel ilişki ile ilgili bu emrin Allah’tan geldiği belirtilir. Ama Kur’an’ın hiçbir yerinde “eşlerinize üreme bölgesinden yaklaşın” şeklinde bir ayet yok ve biz bu bilgiyi hadislerden öğreniyoruz. Peki vahiy sadece Kur’an ise bu bilginin hadisler yerine ayetlerde olması lazım değil miydi? Tabi burada bazı hadis inkarcıları ayetin üremeden bahsetmediğini de iddia edebilir. Zira bunu iddia eden şahsın ayetteki “size emrettiği yer” kısmından neyin kastedildiğini de açıklaması lazım. Peki ayetin indiği olay ile ilgili rivayetlere bakmadan emredilen yerin neresi olduğunu nasıl öğreneceğiz?

8) Ayetlerin sıralanması

Bildiğiniz gibi şuan elimizde bulunan Kur’an surelerin iniş sırasına göre düzenlenmemiştir. Örneğin ilk inen vahiy alak suresinin ilk beş ayeti olmasına rağmen alak suresi şuan elimizdeki Kur’an’da 96. suredir. Veya örneğin maide suresi peygamberlikten çok sonraları Medine’de inmiş ve iniş sırasına göre 112. sure olmasına rağmen Kur’an’da 5. suredir. Bu kısım çok da önemli değil zira ister iniş sırasına ister günümüzdeki sıraya göre okuyun. Ama ayrıca bildiğiniz gibi her sure de metin şeklinde inmemiş daha sonraları peygamber tarafından 114 metin şeklinde düzenlenmiştir. Demek istediğim şu; örneğin bütün bakara suresi bir anda tek seferde inmedi. Veya bütün maide suresi bir seferde inmedi. Bazen bir surenin belli bir bölümü indikten sonra başka sureden vahiy gelmiştir. Nitekim surelerin sırası önemli olmasa da surelerin içindeki ayetlerin sıralanması bütünlük açısından veya konuya hakimiyet açısından önemli. Zira bazen bir ayeti anlamak için öncesine veya sonrasına bakmak hatta bazen on ayet sonrasına kadar okumak gerekebilir. “İhlas suresi Kur’an’ın yarısına denktir” veya “zilzal suresi Kur’an’ın dörtte birine denktir” şeklinde surelerin faziletlerinden bahseden hadislerden anladığımız kadarıyla Kur’an en azından sure sure sıralanmış peygamber döneminde. Demek istediğim şu; örneğin ilk inen beş ayetten daha sonra başka surenin vahyi inmiş olsa da peygamber “demek ki alak suresi beş ayetten ibarettir” dememiş. Ve daha sonraları alak suresine ait olan 14 sure ile birleştirerek toplamda alak suresinin 19 ayet olduğunu söylemiştir. Bu sadece alak suresi üzerinden verdiğimiz örneklerden biri. Şimdi şu ayete bakalım;

Şüphesiz onu(Kur’an’ı) toplamak ve okumak bize aittir (kıyame 17)

Gördüğünüz gibi ayette Kur’an’ın toplanması yani düzenlenmesi ve sıralaması Allah tarafından olduğu bildiriliyor. Böylece peygamberin hangi ayetin hangi surede olacağını belirlemesi Allah tarafından vahyedilmiştir diyebiliriz. Eğer Kur’an’ın günümüzdeki hali Allah tarafından bildirilmiş ise “bu ayet şu surede ve şu sırada yer alacak” şeklinde vahiyler gelmiş olması lazım. Örneğin “Onlar ateşten çıkmak isterler, fakat çıkamazlar. Onlara sürekli bir azap vardır” şeklindeki ayet için “bu ayet maide suresinin 37 numaralı ayeti olacak” şeklinde vahiy gelmiş olması lazım değil mi?

Oysa bu tür vahiylerin hiçbiri Kur’an’da yer almaz. Peki eğer Kur’an dışında vahiy yoksa bu tür vahiyler hangi ayette geçiyor? Peki siz neye göre Kur’an ayetlerinin bu sıralamasını kabul ediyorsunuz?

Nitekim hadis inkarcılarının çoğu Edip Yüksel’in “19” adındaki sistemine iman ediyor. Söz konusu sistem sözde Amerika’da peygamberliğini ilan eden Reşat Halife adında birine vahyedilmiş. Diyelim ki buna inandık. Ama asıl sorun şu ki; bu adamlar iddia ettikleri 19 matematiksel sistemini günümüzdeki Kur’an üzerinden çıkarmışlar. Peki elimizdeki ayetlerin sıralanışının Kur’an dışı vahiyle belirlendiğini kabul etmeden bu sıralamanın Allah tarafından bir mucize olduğunu neye göre iddia ediyorsunuz?

9)Abdestsiz namaz

Ey inananlar! Namaza kalktığınızda yüzlerinizi, dirseklere kadar kollarınızı yıkayın, başlarınızı meshedin ve topuklara kadar ayaklarınızı yıkayın.(Mâide 6)

Kur’an’da abdestin alınış şeklinden bahseden tek ayet maide 6 ayetidir. Bu sure ise İslam kaynaklarından bildiğimiz gibi Medine döneminde inmiştir. Oysa namaz ise ilk vahiyden beri biliniyor ve kılınıyordu. Nitekim namaz Mekke döneminde farz kılınmıştır. Peki Kur’an dışında vahiy yok diyen arkadaşlara soralım; peygamber ve sahabe maide 6 ayeti inmeden önce abdestsiz mi namaz kılıyordu? Yok eğer en başından beri abdest alınıyorsa bu maide 6 ayetinin ilk inen ayetlerden olması gerekmiyor mu? Nitekim Üsâme b. Zeyd’in, babası Zeyd b. Hârise’ye dayanarak rivayet ettiği hadise göre abdest ve namaz, ilk gelen vahiyle birlikte Cebrail Aleyhisselâm tarafından Nebîmize öğretilmiştir.(8) Bu yüzden biz sünneti kabul edenler maide 6 ayetinden önce de peygamberin namaz kılarken abdest aldığına inanıyoruz. Peki siz neye göre peygamberin maide 6 ayetinden önce de abdest aldığına inanıyorsunuz?

10) Evlilik kimlerle yasak?

Size şunlarla evlenmek haram kılındı: Analarınız, kızlarınız, kız kardeşleriniz, halalarınız, teyzeleriniz, erkek kardeş kızları, kız kardeş kızları, sizi emziren sütanneleriniz, süt kız kardeşleriniz, karılarınızın anneleri, kendileriyle zifafa girdiğiniz karılarınızdan olup evlerinizde bulunan üvey kızlarınız, -eğer anneleri ile zifafa girmemişseniz onlarla evlenmenizde size bir günah yoktur- öz oğullarınızın karıları, iki kız kardeşi (nikâh altında) bir araya getirmeniz. Ancak geçenler (önceden yapılan bu tür evlilikler) başka. Şüphesiz Allah çok bağışlayıcıdır, çok merhamet edicidir (Nisa 23)

İlgili ayetlerde gördüğünüz gibi nikahın düşmediği yani evliliğin haram olduğu kişiler anlatılmış. Hadis inkarcıları ise Kur’an dışında haram olamayacağı görüşünde. Burda “o zaman nine veya dede ile evlenmek” haram değil mi diye sormayacağız zira anneler ve babalar kısmına nine ve dede de dahil olabilir. Ama dikkat ederseniz iki kız kardeş ile aynı anda evlilik haram kılınmış iken bir kız ve teyzesi ile veya kız ve halası ile aynı anda evlenilmeyeceği geçmiyor. Peki soru şu; bir erkek, teyze ve yeğen veya hala ve yeğen olan iki kadınla aynı anda evlenebilir mi? Yok eğer bu tür bir evlilik haram ise neye göre haram? Örneğin sünneti ve hadisleri kabul eden müslümanlar şu rivayetten bunun haram olduğunu bilirler;

Ebu Sa’îdi’l-Hudrî(ra) anlatıyor: “Resûlullah(sav)’ı işittim, şu iki nikahı yasaklamıştı: “Kişinin, kadınla kadının halasını veya kadınla kadının teyzesini bir nikâhta birleştirmesi.”(9)

Peki siz bunun olamayacağını neye göre söylüyorsunuz?

Kuran dışı vahiy olduğuna deliller getirdiğimiz yazımızın ilk bölümünü burada bitirelim. İkinci yazıda görüşmek üzere..

Kaynaklar

1) Taberî, XXVIII, 155-159; Elmalılı, VII, 5084-5116
2)Taberi tefsiri, hasr 5 ayet tefsir
3)Alaaddin Palevi, peygambersiz bir din syf: 21
4)taberi tefsiri, enfal 7 ayet tefsiri
5)Kur’an Yolu Tefsiri Cilt:5, syf: 72
6)ibn Kesir, Tevbe 118 tefsiri
7)Ebû Dâvûd, Nikâh, 45; Tirmizî, Radâ, 12; İbn Mâce, Nikâh, 29)
8) Ahmed b. Hanbel, 4/161
9)İbni Mace, Sünen, 1930

KURAN DIŞI VAHİY VAR MI – BÖLÜM 1

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