We examine the students receiving the knowledge from Aisha in the framework of Ahmad b. Hanbals Musnad in this article. First, Aishas narrators are evaluated by specifying their layers, situation in terms of al-jarh we al-tadeel, the amount of the hadith transfering from Aisha and the year of death if we reach. In addition, male and female narrators, ambiguous (mubham) narrators are classified under separate headings and each transmitter group are listed alphabetically. Then Aisha, we evaluate her narrative method in the context of her dialogue with narrators by determining which cases Aisha narrated hadith.

This study was carried out to development a hope scale specific to our culture. Data of research were obtained from a total of 1209 students studying at the University of Erzincan in the academic year 2014-2015. Developed scale consists of three subscales: goal-oriented, hope and meaningfulness, stability. The first dimension consists of five items, the second and third dimensions consist of four items. For psychometric properties of the scale, internal consistency, test-retest, confirmatory factor analysis and criterion related validity were used. Snyder’s Trait Hope Scale and Scheier and Carver’s life Orientation Test were used for the criterion related validity. Cronbach Alfa internal consistency coefficient was found as .82. Moreover, test-retest reliability coefficient was found as (r = .89; p< 0.01). After factor analysis, Karaca-Kandemir’s hope scale which consists of 13 items demonstrated that the scale yielded 3 three factors explaining 55,353 % of total variance explained. The results of the analysis of the scale demonstrated that Karaca-Kandemir’s hope scale can be used as a valid and reliable instrument

From the first period Commentators have made great efforts to understand the Quran. Undoubtedly qiraat are important data for understanding the Quran. Because qiraat enriches the meaning of the verse and helps to emerge the meaning of the recitation more clearly. Therefore, qiraat have been considered in the Quran comment by most commentators. Ebussuud, who is one of the Ottoman-era commentators, also has touched on many qiraat regardless of whether it authentic in his book called Irsâdül-aklis-Selim ila mezâyal-Kitâbil-Quran and he benefited from them in the exegesis of the verses. In this article, the commentators recitation approach will be attempted to demonstrate based on chain (sanad), Mushaf line and Arabic language Fundamentals, that have put forward for the identification of authentic giraat.

Imam Bukhari acquired an important place in rijdl and rebuttalamendment sciences with his works called at-Tarikh al-Kabir, at-Tarikh alAwsat and ad-Duafa al-Saghir and he was approved as an authority in these sciences. Therefore, for determining his rebuttal-amendment method, it is important to reveal his attitudes about narrators of Ahlul Bidah. In the aforementioned works which Bukhari clasified about rijdl, he evaluated the narrators of Ahlul Bidah and he related from some of these narrators whom he evaluated based on some criterias he determined, but also he didnt related from some of them. In this work, while examining Bukharis method about the narrators of Ahlul Bi dah, Bukharis method is examined by a comparative method against the narrators who were evaluated as Ahlul Bidah by critics considered as authority in second century of hijra and it is explored whether these narrators are stated in Al Camius Sahih or not.

Cruelty, one of the concepts most used in Quran, Faith, deeds and moral meaning of the persecution of concept, I put it down as hell didnot deserve a thing, to be fair, transgress, torment and torture, bright means the opposite of darkness and light. Persecution in the Quran; an injustice committed against God in the sense of a circus, not as good a job as it should be,, to be fair to yourself and others, in the sense of morality are accepted. Allah dislikes to correspond with the maximum penalty for cruelty as an act of finding. The highest value of the Quran accepts that justice is the opposite of Cruelty. For any entity is an unacceptable infringement of persecution. According to the Quran, at the beginning of the reasons of the destruction of communities are persecuted.