Narrations and evaluation of tafsir in the Musnad of Ahmad b. Hanbal

This thesis deals with the examination and evaluation of the tafsir narrations in Ahmad ibn Hanbal's Musnad. In this thesis, it has been researched that the word " Three things have no basis: Tafsîr (interpretation of Qur'an), melahim (destiny) and megazi (wars fought for religion)", which was attributed to ibn Hanbal, and in what context he said it. In this way, the reason for the tafsir narrations in his Musnad has been revealed. In the science of tafsir, reference to the first sources has a very important place. The way the Qur'an was perceived in the historical process and its early interpretation are of great importance for a correct understanding of interpretation. Ahmad bin Hanbel's hadith journal al-Musned is one of the most comprehensive works written in its field in the early period. The tafsir narrations in the work were examined and classified. By making use of his existing works, Ahmed bin Hanbal's understanding of tafsir and his place in the history of tafsir are revealed. The method followed in the study is text analysis. A classification study was made according to the subjects of the narrations from the Prophet and his companions. The research was carried out from an analytical and critical point of view, adhering to scientific rules and principles. In our study, when the tafsir narrations in al-Musnad were examined, it was seen that the merfû (exalted/confirmed) narrations were dominant. There are too many repetitions in the work. There is no narration about the Surahs of Zâriyat, Nebe, Fil, Hümeze, Maûn, Karia, Adiyat, İnşirah and Beled. When tafsir narrations are evaluated in terms of narrators, the narrator who narrated the most hadiths is Ibn Abbas (d.68/687-88). Later, Ibn Mas'ud (d. 32/652-53) follows him. Then, respectively, Abu Hurayra (d.58/678), Hazrat Aisha (d.58/678), Enes bin Malik (d.93/711-12), Ibn Omar (d.73/693), Abu Said al-Khudri (d.74/693-94) comes. Ibn Hanbal's statement that tafsir is not the original has been identified in the sources. His purpose in saying this is not to express that there is no science of tafsir. In the science of tafsir, he wanted to draw attention to the lack of due care in reference, the scarcity of authentic narrations, and various weaknesses that occurred over time. Despite this statement, which shows that he is distant from tafsîr, there are also tafsîr narrations in his work. The reason for this is the compilation and collection of hadiths, which are seen as the source of knowledge, and their transmission to future generations. The understanding of narration and tafsir put forward by Ibn Hanbal has left deep traces in history. The Salafist understanding that emerged with the systematization of the views of his students and the effects of this understanding on the Islamic society were great. A section has emerged that strongly advocates adherence to scriptures and rejects the understanding and experience of the time.