Özet:

In the first period narration tafsirs, the explanations relating to the meanings of the verses from the Prophet, companions and followers formed the basic material of tafsir. After the works of Tabari and Ibn Abi Hatim that compiled the tafsir narrations, a significant difference began to be seen in the type of narration mentioned in the narration tafsir. In the tafsirs having included in the tradition of riwayah tafsir since the fourth century, the narrations whose asbab al-vurûd are not in connection with the explanation of the verses of the Qur’an have also been used. The sources from which aformentioned narrations were quoted were basically the hadith works, in which these narrations were compiled. Bukhari’s al-Jami’ al-Sahih is basically a hadith work. However, Sahih, has a structure that goes beyond the limits of the work riwayah al-hadith. This feature of him can be seen in the chapter titles that the author used while conveying the hadiths, and in the semantic relationship between hadiths with each other he mentioned and in the explanations in chapter titles. In the chapter Bukhari opened with the title of “kitâb al-tafsîr”, he revealed a tafsir activity with the narrations he conveyed by associating them with the verses and with the explanations in its tarajim. With these aspects, Sahih has the quality of being a source for the tafsirs having included in the tradition of riwayah tafsir in the tafsir literature. As a matter of fact, mufassirs referred to the Sahih as a source from which they quoted hadiths, and sometimes they quoted Bukhari’s way of associating narrations with verses. Another purpose of the mufassirs to refer to the Sahih as a source is the idea of emphasizing the authenticity of the narrated narrations. In terms of the aforementioned issues, the use of Sahih as a source in tafsirs has become evident since the second half of the fifth century. In the following periods, the quoting of Bukhari’s approaches to explaining the verses is observed even more intensely in some tafsirs. In addition, making reference to the Sahih to confirm and determine the authenticity of the narrations is at the forefront in the works of the mufassirs who are also muhaddis and take into account the criteria of hadith methodology in the transmission of narrations. In this context the reference of to Bukhari is much more intense than all other mufassirs. Ibn Kathir frequently referred to Bukhari both for the transmission of hadiths and for confirming the authenticity of the hadiths. However, he rather quoted Bukhari’s method of explaning the verses.

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