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While in the political discussions, which took place soon after the death of the Prophet, as to who would come to power the caliphate as known today or any kind of government or its name was not mentioned at all, but, in later periods, the accounts especially those on the caliphate were related as if they had belonged to the Prophet. At the same time, the legitimacy of sultanate was also tried to base on the religious texts. It has been concluded, as a result of the historical data and researches, that these claims were not well-grounded. As a consequence of this study, it has been concluded that "the Model of Caliphate" did not base on the religious texts, but developed in accordance with the conditions of time, and that when the Qur’an, the Sunna of the Prophet and the experiences of humankind were considered, there was no problem in respect of religion in trying new models under different names

İslam'ın ilk dönemlerinden itibaren hadis ravilerinin isnad zincirinin gerekliliğine dair pek çok yorum yapılmıştır. bu tespitlerden biri de Tabiun döneminin önde gelen alimlerinden olan İbn Sirin'e aittir. O, isnadın tarihi ve uygulama alanı ile ilgili de önemli bir tespitte bulunmuştur. Onun bu tespiti ilk dönemlerden itibaren kaleme alınana bazı eserlerde bazı farklılıklarla yer almaktadır. onun şöyle dediği söylenebilir: "Önceleri isnaddan sormazlardı; ne zaman ki fitne ortaya çıktı, ravilerin kimler olduğu sorulmaya başlandı. Raviler ehl-i sünnet olurlarsa hadisleri alınıyor, ehl-i bidat olursa hadisleri alınmıyordu." İbn Sirin ve çağdaşı alimler, kendi döneminde ağırlıklı olarak fırkaların hadis uydurma faaliyeti içinde olduklarını bildiklerinden önlemlerini de buna göre almışlardır., There have been several commentaries over the chain of accounts of hadiths reporters and their history since the early days of Islam. One of the most important commentaries comes from one of the distinguished scholars of Tabiun, the followers of Mohammed, Ibn Sirin (d. 718). The reason why we regard his commentaries as important is that his commentaries include the process which led to the implementation of isnad and also some comments which include history and practical fields ofisnad. He is said to have commented: "People did not use to ask about isnad in the beginning. They began to ask about isnad after some fractions had emerged. They trusted the isnads transferred by ehl-i sunnah and did not count on the ones by ehl-i bidat." Ibn Sirin most probably meant those who did not belong to religious fractions which appeared in that era by mentioning ehl-i sunnah, neither did he imply those who were involved in those fractions by uttering the name, ehl-i bidat

Ibn Hazm takes care of the social, geographical environments where the extremist groups (ghulât) flourished. Thus, he discusses the places where the extremist groups appeared most extensively. Above all, he should have regarded the formation of the Islamic sects a sociological fact that he gives information, unlike other heresiographical works, about the regions where the sects considered outside Islam lived most intensively. According to Ibn Hazm, the groups deserving to be called ghulat had come out within Persian people, since the Shiism which gained prevalence primarily in Iran and Iraq as well as Southeast Asia developed within the Greek, Persian and Indian climate of culture. In this connection, the Ghaliya is divided into two. 'The first one comprised those who required the advent of another prophet after the Prophet Muhammad. The second group was consisting of those holding, aside from God, the divinity of another being. In İbn Hazm’s opinion, the latter joint with Jews and Christians and went down a beastly infidelity

This study deals with the word "ziyadah" in the 26 th. verse of Yunus Surah. Ahl al-Sunnah’s exegetical understanding of this word "ziyadah" is "ru’yet Allah" to see Allah in Heaven. In this study, we tried to explain the foundations of Ahl al-Sunnah’s understanding of this word