{"id":1444,"date":"2025-06-07T20:58:55","date_gmt":"2025-06-07T20:58:55","guid":{"rendered":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/?p=1444"},"modified":"2025-06-07T20:58:55","modified_gmt":"2025-06-07T20:58:55","slug":"haber-i-vahid-akidede-delil-olur-mu","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/haber-i-vahid-akidede-delil-olur-mu\/","title":{"rendered":"Haber-i V\u00e2hid Akidede Delil Olur Mu?"},"content":{"rendered":"

Soru:<\/strong> Hocam haber-i vahid olan hadislerin akaidde hi\u00e7bir \u015fekilde delil olarak kullan\u0131lmayaca\u011f\u0131n\u0131 s\u00f6ylemek do\u011fru mudur? O zaman \u00f6yle dersek akaid kitaplar\u0131m\u0131zdaki t\u00fcm konular\u0131n m\u00fctevatir hadislerle sabit oldu\u011funu s\u00f6yleyebilir miyiz? Burada yanl\u0131\u015f anla\u015f\u0131lan bir nokta m\u0131 var? Ayd\u0131nlatabilir misiniz?<\/p><\/blockquote>\n

Cevap:<\/strong> Kel\u00e2m literat\u00fcr\u00fcnde s\u0131k\u00e7a zikredilen, fakat zamanla yanl\u0131\u015f anla\u015f\u0131lmalara konu olan me\u015fhur bir ifade vard\u0131r: “Haber-i v\u00e2hid ak\u00eedede delil de\u011fildir.” Y\u00fczeysel bir okuma ile bu s\u00f6z, haber-i v\u00e2hidin itikad\u00ee meselelerde hi\u00e7bir k\u0131ymet ta\u015f\u0131mad\u0131\u011f\u0131, dolay\u0131s\u0131yla ak\u00eedeye dair herhangi bir ispatta bulunamayaca\u011f\u0131 anlam\u0131na gelecek \u015fekilde zikredilmektedir.Ancak bu, kel\u00e2mc\u0131lar\u0131n s\u00f6z konusu ifadeyle kastettikleri manan\u0131n olduk\u00e7a uza\u011f\u0131ndad\u0131r. Ger\u00e7ekte, bu c\u00fcmle, haber-i v\u00e2hidin hi\u00e7bir de\u011feri olmad\u0131\u011f\u0131 iddias\u0131n\u0131 de\u011fil; onun ta\u015f\u0131d\u0131\u011f\u0131 zann\u00eelik sebebiyle yak\u00een\u00ee bir h\u00fcccet olarak g\u00f6r\u00fclmemesi gerekti\u011fini anlatmaktad\u0131r.<\/p>\n

Bu sebepledir ki Abd\u00fclaziz el-Buh\u00e2r\u00ee, \u201cBiz deriz ki: Kitap (Kur\u2019\u00e2n) ile sabit olan \u015feyler, kesinlik (kat\u2019iyet) ifade eder ve hem bilgiyi (yak\u00een\u00ee ilmi) hem de amel etmeyi gerektirir. Ancak haber-i v\u00e2hid ile sabit olan \u015feyler ise, sadece amel etmeyi gerektirir, bilgiyi (yak\u00een\u00ee ilmi) gerektirmez. Bu nedenle, onu ink\u00e2r eden ki\u015fi tekfir edilmez (k\u00e2fir say\u0131lmaz)” demektedir.[1]<\/a><\/p>\n

Bu ifade, haber-i v\u00e2hidin ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 ile m\u00fctevatir delillerin ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 aras\u0131ndaki fark\u0131 net bi\u00e7imde ortaya koyar. el-Buh\u00e2r\u00ee bu ifadeleriyle, haber-i v\u00e2hidin amel\u00ee ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 oldu\u011funu, fakat yak\u00een\u00ee bilgi do\u011furmad\u0131\u011f\u0131 i\u00e7in ink\u00e2r\u0131n\u0131n k\u00fcf\u00fcr say\u0131lmayaca\u011f\u0131n\u0131 a\u00e7\u0131klamaktad\u0131r.<\/p>\n

\u015e\u00f6yle de diyebiliriz: Ulemaya g\u00f6re akidevi konular ikiye ayr\u0131lmaktad\u0131r: Asl\u00ee olan meseleler ki bunlar dinin zar\u00fbriyyat\u0131n\u0131 olu\u015fturan ve ink\u00e2r edilmesi durumunda tekfiri gerektiren konulard\u0131r. Haber-i v\u00e2hid bu meselelerde ilmi gerektirmez ve delil olmaz. Bir de t\u00e2l\u00ee olan meseleler vard\u0131r ki, bunlar da iman edilmesi gerekli olan fakat ink\u00e2r edilmesi durumunda tekfiri m\u00fbcip olmayan mevzulard\u0131r. Ulemam\u0131z bu meselelerin haber-i v\u00e2hid ile s\u00e2bit olabileceklerini s\u00f6ylemi\u015flerdir. Nitekim \u0130bn H\u00fcmam\u2019\u0131n me\u015fhur kelam tarifi bu noktay\u0131 ayd\u0131nlatmaktad\u0131r: \u2018Kelam, ki\u015finin m\u00fckellef oldu\u011fu \u0130sl\u00e2m dinine mensub akaidi kesin bir ilimle, baz\u0131 meselelerde de zan ile delillerinden bilmesidir.\u2019[2]<\/a><\/p>\n

Haber-i v\u00e2hid, hadis usul\u00fc literat\u00fcr\u00fcnde, ravi say\u0131s\u0131 tevat\u00fcr derecesine ula\u015fmam\u0131\u015f, fakat sened itibariyle sahih veya hasen kabul edilen rivayetler i\u00e7in kullan\u0131lan bir terimdir. Bu rivayetler, \u00e7o\u011funlukla zann\u00ee bilgi ifade eder. \u0130\u015fte kel\u00e2mc\u0131lar\u0131n bu t\u00fcr haberleri ak\u00eedede \u201cyak\u00een\u00ee delil\u201d kategorisine koymamalar\u0131, onlar\u0131n zann\u00ee olu\u015fundand\u0131r. Zira itikad\u00ee meselelerde ink\u00e2r\u0131n k\u00fcf\u00fcrle neticelenmesi, ancak yak\u00een\u00ee delillere muhalefet ile s\u00f6z konusu olabilir. Oysa haber-i v\u00e2hid, zan ifade etti\u011fi i\u00e7in, ona muhalefet eden kimsenin tekfiri m\u00fcmk\u00fcn de\u011fildir. Ancak bu ger\u00e7ek, haber-i v\u00e2hidin hi\u00e7bir itikad\u00ee de\u011feri olmad\u0131\u011f\u0131 anlam\u0131na da gelmez.<\/p>\n

Ulemam\u0131za g\u00f6re haber-i v\u00e2hid, sahih olup kendisine muar\u0131z ba\u015fka bir delil bulunmad\u0131\u011f\u0131nda, iktiza etti\u011fi \u015feye inanmak vaciptir. \u0130bn Abdilber \u015f\u00f6yle der: “Bizim benimsedi\u011fimiz g\u00f6r\u00fc\u015f \u015fudur ki: Haber-i v\u00e2hid (tek r\u00e2vili sahih haber), bilgi (yak\u00een\u00ee ilim) de\u011fil, amel gerektirir; t\u0131pk\u0131 iki veya d\u00f6rt \u015fahidin \u015fahitli\u011fi gibi. Bu, f\u0131k\u0131h ve hadis ehlinden \u00e7o\u011funlu\u011fun g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Onlar\u0131n hepsi, adil bir r\u00e2v\u00eeden gelen haber-i v\u00e2hide inan\u00e7 esaslar\u0131nda da t\u00e2bi olur; onun \u00fczerine dostluk kurar, d\u00fc\u015fmanl\u0131k eder. Bu t\u00fcr haberleri \u015fer\u2019\u00ee bir delil ve din olarak kabul ederler. Ehl-i s\u00fcnnet cemaati de bu g\u00f6r\u00fc\u015f \u00fczeredir. Ahk\u00e2ma (amel\u00ee h\u00fck\u00fcmlere) dair meselelerde de s\u00f6ylediklerimiz ge\u00e7erlidir.”[3]<\/a><\/p>\n

Dolay\u0131s\u0131yla bu t\u00fcr rivayetlerin gerektirdi\u011fi itikad\u00ee tav\u0131r, kesinlik de\u011filse de bir inan\u00e7 sorumlulu\u011fu do\u011furur. Buna g\u00f6re, haber-i v\u00e2hid ile sabit olan bir ak\u00eede esas\u0131n\u0131 ink\u00e2r eden kimse, k\u00e2fir olmasa da bid\u2019at ehlidir, f\u00e2s\u0131kt\u0131r ve g\u00fcnahk\u00e2r addedilir.<\/p><\/blockquote>\n

Mesele bu \u00e7er\u00e7evede de\u011ferlendirildi\u011finde, baz\u0131 modernistlerin, “Mehdi inanc\u0131 haber-i v\u00e2hid rivayetlere dayan\u0131r; dolay\u0131s\u0131yla bu inanca itikat etmek vacip de\u011fildir” \u015feklindeki yakla\u015f\u0131mlar\u0131, kel\u00e2m us\u00fbl\u00fc a\u00e7\u0131s\u0131ndan eksik ve hatal\u0131d\u0131r. Zira bunlar hem sahih senetlerle nakledilmi\u015f hem de bir\u00e7ok farkl\u0131 sahab\u00eeden gelen m\u00fcteaddit rivayetlerle desteklenmi\u015ftir. Bu durum, onlar\u0131n tevat\u00fcr s\u0131n\u0131r\u0131na yakla\u015fmas\u0131na yol a\u00e7m\u0131\u015f, dolay\u0131s\u0131yla muteber olu\u015flar\u0131n\u0131 peki\u015ftirmi\u015ftir. Bu rivayetleri tamamen g\u00f6z ard\u0131 etmek, sadece hadis us\u00fbl\u00fcne de\u011fil, ayn\u0131 zamanda kel\u00e2m\u00ee gelene\u011fe de ters d\u00fc\u015fmektedir.<\/p>\n

Zira \u0130mam et-Teft\u00e2z\u00e2n\u00ee\u2019nin de \u015eerhu\u2019l-Mak\u00e2s\u0131d<\/em>\u2019\u0131nda beyan etti\u011fi \u00fczere, her ne kadar haber-i v\u00e2hid, us\u00fbl-i d\u00eeniyye (akaid) meselelerinde ba\u015fl\u0131 ba\u015f\u0131na bir h\u00fcccet kabul edilmese de, di\u011fer naslarla desteklenmesi ve onlarla birlikte d\u00fc\u015f\u00fcn\u00fclmesi h\u00e2linde g\u00fc\u00e7l\u00fc bir teyid unsuru olur. Yani m\u00fctevatir veya Kur\u2019\u00e2n nass\u0131 gibi yak\u00een\u00ee delillerin bulundu\u011fu bir konuda, sahih haber-i v\u00e2hidler o anlam\u0131 peki\u015ftirir, destekler ve teredd\u00fcde yer b\u0131rakmayacak bir b\u00fct\u00fcnl\u00fck sa\u011flar. Bu \u00e7er\u00e7evede, kel\u00e2mc\u0131lar haber-i v\u00e2hidi \u00e7o\u011fu zaman do\u011frudan h\u00fck\u00fcm vermek i\u00e7in de\u011fil; mevcut delilleri teyit eden, onlar\u0131 a\u00e7\u0131klayan ve anlam\u0131 kuvvetlendiren yard\u0131mc\u0131 unsurlar olarak g\u00f6rm\u00fc\u015flerdir.[4]<\/a><\/p>\n

Binaen aleyh, kel\u00e2m kitaplar\u0131nda ahiret hayat\u0131na dair bir\u00e7ok husus da haber-i v\u00e2hid rivayetlere dayan\u0131larak ele al\u0131nm\u0131\u015ft\u0131r. Kabir azab\u0131, m\u00eez\u00e2n, s\u0131rat, havz, \u015fefaat gibi temel itikad\u00ee meselelerde kel\u00e2mc\u0131lar\u0131n sahih haber-i v\u00e2hid rivayetlere ba\u015fvurdu\u011fu a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. E\u011fer bu rivayetlerin hi\u00e7bir de\u011feri olmasayd\u0131, kel\u00e2mc\u0131lar onlar\u0131 delil olarak kullanmazlard\u0131. Dolay\u0131s\u0131yla \u201chaber-i v\u00e2hid ak\u00eedede delil de\u011fildir\u201d s\u00f6z\u00fc, rivayetin mahiyetini de\u011fil, delil olu\u015funun derecesini belirtmektedir. Bu haberler, ak\u00eedeyi in\u015fa eder, ancak tevat\u00fcr gibi ink\u00e2r\u0131 k\u00fcfre g\u00f6t\u00fcren kesinlikte de\u011fillerdir.<\/p><\/blockquote>\n

Bu ba\u011flamda \u0130mam Kevser\u00ee -rahimehull\u00e2h-\u0131n Nazratun Abira<\/em>\u2019s\u0131ndaki \u015fu ifadelerine de yer vermi\u015f olal\u0131m:<\/p>\n

\u201cHaber-i v\u00e2hid\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda bir ba\u015fka mesele de \u015fudur: Bilinsin ki, e\u011fer kalp amelinden kas\u0131t, tasdik ve itikad ise -ki aslolan ve amelin \u00f6z\u00fc budur- o zaman haber-i v\u00e2hidle amel etmek gerekir. \u00c7\u00fcnk\u00fc bu konuda nass vard\u0131r. Nitekim Allah Te\u00e2l\u00e2, haber-i v\u00e2hid ile gelen gayb\u00ee haberleri ink\u00e2r edenleri zemmetmi\u015f (k\u0131nam\u0131\u015f), kalpte do\u011frudan kabul edilmesi gereken bu gibi durumlarda \u015f\u00fcphe ve zanla yetinenleri k\u0131nam\u0131\u015ft\u0131r. Allah Te\u00e2l\u00e2 \u015f\u00f6yle buyurur:<\/p>\n

\u201cOnlar, o\u011fullar\u0131n\u0131 tan\u0131d\u0131klar\u0131 gibi onu (peygamberi) tan\u0131rlar. Fakat yine de onu bile bile ink\u00e2r ederler.\u201d<\/em> (Bakara, 146)<\/p>\n

Yine \u015f\u00f6yle buyurmu\u015ftur:<\/p>\n

\u201cKendilerine zulmeden kimselere ait olanlar\u0131 tan\u0131d\u0131lar ama bile bile ink\u00e2r ettiler.\u201d <\/em>(Neml,14)<\/p>\n

Bu \u00e2yetlerde ink\u00e2r, bilgiye ra\u011fmen, yani \u201camel\u00ee gerek\u00e7eyle de\u011fil, do\u011frudan kalbin tasdiki ba\u011flam\u0131nda\u201d ger\u00e7ekle\u015fti\u011fi i\u00e7in Allah kat\u0131nda sorumluluk do\u011furmu\u015ftur. Bu da g\u00f6sterir ki, haber-i v\u00e2hid, zorunlu bir bilgi (zarur\u00ee bir ilim) sa\u011flamasa bile, inan\u00e7la ilgili alanlarda ba\u011flay\u0131c\u0131d\u0131r.<\/p>\n

Fakihlerin \u00e7o\u011fu da bu g\u00f6r\u00fc\u015ftedir: Haber-i v\u00e2hid, ahk\u00e2mda amel a\u00e7\u0131s\u0131ndan ba\u011flay\u0131c\u0131d\u0131r; inan\u00e7ta ise anlam\u0131 g\u00fc\u00e7lendiren, teyit eden delil olur. Haber-i v\u00e2hid ile sabit olan husus, a\u00e7\u0131k, me\u015fhur veya kesin bilgi gibi olmasa da, sonu\u00e7ta ona muhalefet eden, \u201cbilerek inatla ink\u00e2r eden\u201d ki\u015fi mesul olur. Zira kalp bir \u015feyi akid olarak benimsemi\u015fse, o art\u0131k tasdik (kalbin ba\u011fl\u0131l\u0131\u011f\u0131) say\u0131l\u0131r ve buna ra\u011fmen yap\u0131lan ink\u00e2r, Allah kat\u0131nda cezay\u0131 hak eder.<\/p>\n

Haber-i v\u00e2hidin bilgi sa\u011flamad\u0131\u011f\u0131na dair s\u00f6ylenen s\u00f6zler, onun tek ba\u015f\u0131na zorunlu bilgi sa\u011flamad\u0131\u011f\u0131 anlam\u0131ndad\u0131r; yoksa mutlak m\u00e2n\u00e2da hi\u00e7bir bilgi ifade etmedi\u011fi anlam\u0131nda de\u011fildir. Nitekim bu t\u00fcr haberler, \u201cgayba dair hadis kitaplar\u0131nda yer alan sahih rivayetler\u201d gibi, \u00e7o\u011fu zaman anlam b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde, di\u011fer delillerle birle\u015fti\u011finde kesinlik derecesine yakla\u015f\u0131r.<\/p>\n

\u0130lim ile itikad aras\u0131nda ayr\u0131m yapmak gerekir. \u015eu anda insanlar\u0131n bir k\u0131sm\u0131 ak\u00eedenin anlam\u0131n\u0131 bile tam kavram\u0131\u015f de\u011fildir, oysa ge\u00e7mi\u015fte \u00e2limler bu ayr\u0131m\u0131 net \u015fekilde yapard\u0131. Bug\u00fcn ise manay\u0131 anlamadan ink\u00e2r etmek s\u0131radanla\u015fm\u0131\u015f, bilginin de\u011feri hafife al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

Baz\u0131 ki\u015filer \u201chaber-i v\u00e2hid ilim ifade etmez\u201d diyerek bu t\u00fcr rivayetleri toptan reddetme e\u011filimindedir. H\u00e2lbuki haber-i v\u00e2hid, sahih olup \u00fcmmet taraf\u0131ndan kabul g\u00f6rd\u00fc\u011f\u00fcnde, amel\u00ee h\u00fck\u00fcmlerde oldu\u011fu gibi itikad\u00ee meselelerde de h\u00fcccettir. Nitekim bu, Ehl-i S\u00fcnnet \u00e2limlerinin cumh\u00fbruna g\u00f6re b\u00f6yledir.\u201d[5]<\/a><\/p>\n

Netice:<\/strong><\/p>\n

Sonu\u00e7 olarak, sahih ve sabit olan haber-i v\u00e2hidler, itikad\u00ee alan\u0131n d\u0131\u015f\u0131nda tutulamaz. Onlar\u0131n ta\u015f\u0131d\u0131\u011f\u0131 zann\u00eelik, muteber olu\u015flar\u0131n\u0131 ortadan kald\u0131rmaz; sadece delil derecelerinin m\u00fctevatir gibi yak\u00een\u00ee metinlerle ayn\u0131 seviyede olmad\u0131\u011f\u0131n\u0131 ifade eder. M\u00fctekellim\u00een bu noktada mutedil bir \u00e7izgi izlemi\u015f, ne her sahih haberi mutlak ink\u00e2r edilebilir g\u00f6rm\u00fc\u015f, ne de her rivayeti tekfir sebebi saym\u0131\u015flard\u0131r. Bug\u00fcn bu inceli\u011fin kaybolmas\u0131, rivayetlerle gelen bir\u00e7ok hakikatin de\u011ferini kaybetmesine yol a\u00e7maktad\u0131r. Oysa sahih olan haber-i v\u00e2hid, inanc\u0131 y\u00f6nlendiren, ehl-i s\u00fcnnet nazar\u0131nda ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 olan bir delildir. Ancak bu delil, k\u00fcfre h\u00fckmetmeye de\u011fil, sorumluluk y\u00fcklemeye yarayan bir delildir.<\/p><\/blockquote>\n

———————————————————————–<\/p>\n

[1]<\/a> Abd\u00fclaziz el-Buh\u00e2r\u00ee, Ke\u015ffu\u2019l-Esr\u00e2r an Us\u00fbli Fahru\u2019l-\u0130sl\u00e2m el-Bezdev\u00ee,<\/em> D\u00e2ru\u2019L-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut, 1997, Bask\u0131: I, I\/131.<\/p>\n

[2]<\/a> Kemal \u0130bnu H\u00fcm\u00e2m, el-M\u00fcs\u00e2yere f\u00ee \u0130lmi\u2019l-Kel\u00e2mi ve\u2019l-Ak\u00e2idi\u2019t-tevh\u00eediyyeti\u2019l-M\u00fcnciyeti fi\u2019il-\u00c2hire<\/em>, Ya\u0131nevi, Tarih: Yok, s. 5<\/p>\n

[3]<\/a> \u0130bn Abdilber, et-Temh\u00eed<\/em>, M\u00fcessesetu\u2019L-Kurtuba, 1\/8.<\/p>\n

[4]<\/a> Sa\u2018duddin et-Teft\u00e2z\u00e2n\u00ee, \u015eerhu\u2019l-Mak\u00e2s\u0131d<\/em> f\u00ee \u0130lmi\u2019l-Kel\u00e2m<\/em>, D\u00e2ru\u2019l-Me\u2018\u00e2rifi\u2019n-Nu\u2018m\u00e2niyye, Pakistan, 1981, 2\/229.<\/p>\n

[5]<\/a> Muhammed Z\u00e2hid el-Kevser\u00ee, Nazratun \u00c2bira f\u00ee Mez\u00e2\u2018imi Men Yunkiru Nuz\u00fble \u00ces\u00e2 aleyhissel\u00e2m Kable\u2019l-\u00c2hira<\/em>, Kahire, 1987, s. 66-67.<\/p>\n","protected":false},"excerpt":{"rendered":"

Soru: Hocam haber-i vahid olan hadislerin akaidde hi\u00e7bir \u015fekilde delil olarak kullan\u0131lmayaca\u011f\u0131n\u0131 s\u00f6ylemek do\u011fru mudur? O zaman \u00f6yle dersek akaid kitaplar\u0131m\u0131zdaki t\u00fcm konular\u0131n m\u00fctevatir hadislerle sabit oldu\u011funu s\u00f6yleyebilir miyiz? Burada yanl\u0131\u015f anla\u015f\u0131lan bir nokta m\u0131 var? Ayd\u0131nlatabilir misiniz? Cevap: Kel\u00e2m literat\u00fcr\u00fcnde s\u0131k\u00e7a zikredilen, fakat zamanla yanl\u0131\u015f anla\u015f\u0131lmalara konu olan me\u015fhur bir ifade vard\u0131r: “Haber-i v\u00e2hid […]<\/p>\n","protected":false},"author":3,"featured_media":1445,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[2,3],"tags":[756,760,759,757,208,755,758,339],"class_list":{"0":"post-1444","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-gundeme-dair","8":"category-makaleler","9":"tag-ahad-haber","10":"tag-akaid","11":"tag-amel","12":"tag-delil","13":"tag-fikih","14":"tag-haber-i-vahid","15":"tag-islam-inanci","16":"tag-itikat"},"yoast_head":"\nHaber-i V\u00e2hid Akidede Delil Olur Mu? - \u00d6mer Faruk Korkmaz Hocaefendi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/omerfarukkorkmaz.com.tr\/tr\/haber-i-vahid-akidede-delil-olur-mu\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Haber-i V\u00e2hid Akidede Delil Olur Mu? - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"Soru: Hocam haber-i vahid olan hadislerin akaidde hi\u00e7bir \u015fekilde delil olarak kullan\u0131lmayaca\u011f\u0131n\u0131 s\u00f6ylemek do\u011fru mudur? O zaman \u00f6yle dersek akaid kitaplar\u0131m\u0131zdaki t\u00fcm konular\u0131n m\u00fctevatir hadislerle sabit oldu\u011funu s\u00f6yleyebilir miyiz? Burada yanl\u0131\u015f anla\u015f\u0131lan bir nokta m\u0131 var? Ayd\u0131nlatabilir misiniz? 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