RİSÂLE-İ EBDÂLİYYE (YAKUB-I CERHİ)

Name: RİSÂLE-İ EBDÂLİYYE (YAKUB-I CERHİ)
Author: Ya'kûb-ı Çerhi (d. ?/? - ö. 851/22.04.1447)

Title	RİSÂLE-İ EBDÂLİYYE (YAKUB-I CERHİ)
Author	Ya'kûb-ı Çerhi (d. ?/? - ö. 851/22.04.1447)
Publication Date:	23/03/2022
Subject	Tekke Literature - Sufi issues
Type	Book
Language	Arabic
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	risale-i-ebdaliyye-yakub-i-cerhi-tees-1348
Date	?
Notes	A work on the characteristics of saints, also known as ricolu'l-gayb. Yakub-ı Çerhî, Hz. The Prophet said, "A person is with the one he loves." According to the hadith (Bukhari, Edeb, 96; Müslim, Birr, 165, hno: 2640; Tirmidhi, Zühd, 50, hno: 2386), he states that he wrote the work to explain the characteristics of the saints with whom he hopes to be together in the afterlife. Abdâl or abdal, who gave the treatise its name; It is an Arabic word meaning return, successor, honorable, generous. In Sufi terminology, it refers to those among the saints who have been given spiritual permission to take control of the affairs of people and the universe. According to Çerhî, the reason why they are called abdal is because they change their bad habits into good habits and can appear in many places whenever they want. Just as Allah (swt) wishes some people to take on duties to ensure the physical order of the world, He also assigns some of His friends and guardians to protect the spiritual order in the universe, to prevent certain disasters or to perform good deeds. The reason why they are called saints of the unseen is because they are not known by everyone. Yakub-ı Çerhî, who provides information about Hızır and İlyas (a.s.) in the work, states that he conveys some information based on his conversations with Hızır. The author also includes the thoughts of sheikh Bahaeddin Nakşbend on the subject. Therefore, the work is also important in terms of reflecting Naqshbandiyyah's views on rijal. In his work, in which he focuses on the subject of guardianship, Charhî compares Hz. He divides those who follow the Sunnah of the Prophet into two: uzletiyan and 'işretiyan. Both groups have poles. Accordingly, the pole of the 'isretiya', responsible for guiding the people, was Khwaja Bahaeddin Naqshband during his lifetime. After his death, Alaeddin Attâr took his place. Among the nobles who have an important place in the issue of guardianship and prophethood in Islam, there are also those who are responsible not for guiding people but for fulfilling what Allah commands them. Their poles are Hızır and İlyas (a.s.) and they will remain poles until the doomsday with the characteristics of time and space. The characteristics of abdal and the references made to them are found in the Quran and hadiths in discussions on the subject throughout history. Mevlana Celâleddin-i Rûmî, Ali b. It includes the views of people such as Osman el-Gaznevî, Ebu Said Ebu'l-Hayr, Alauddevle Simnani, Bahaeddin Nakşbend, Alaeddin Attâr and his own experiences. This work of Charhî has been reconsidered as a product of an idea initiated by the Ministry of Culture of Pakistan and aimed at revitalizing the cultural heritage. In this context, it was published by the Iran Pakistan Institute of Persian Studies in Pakistan in 1978, with the correction of Muhammed Nezir Rancha. The work, whose edition was prepared in a critical style, was translated into Urdu by the same person and published together with the Persian copy by Müessese-i İntişârât-ı İslâmî in Lahore in 1978. In his critique of the edition, Ranchâ states that he based the copies in Kitabhane-i Siraciyye, Hangâh-ı Şerif-i Ahmediyye-i Sa'îdiyye, Musa Zeî Şerif Bahş İsmail Han Section. During the translation of Risale-i Ebdaliyye, Persian and Arabic terms in the Sufi literature were quoted verbatim, and their meanings were given in footnotes in order to facilitate understanding. The work was translated into Turkish and published by Haksever in 2009. For the biography of the author, see. “Yakub Çerhî”.Turkish Literature Names Dictionary.
ISBN	978-9944-237-87-1
Madde Yazarı	AHMET CAHİD HAKSEVER
Alfabesi	Arap
Yapısı	Manzum-Mensur
Niteliği	Telif
Kaynakça	Haksever, Ahmet Cahid (2009). Ya’kûb-ı Çerhî: Hayatı, Eserleri ve Tasavvuf Anlayışı. İstanbul: İnsan Yay. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî Çerhî (1978).Risâle-i Ebdâliyye.(Ed. Muhammed Nezir Ranchâ). İslamabat: Merkez-i Tahkikât-ı Farisî İran-Pakistan. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî Çerhî (2009). “Risâle-i Ebdâliyye”.Neynâme. (Çev. A. C. Haksever). İstanbul: Erkam Yay.
Atıf Bilgileri	HAKSEVER, AHMET CAHİD. "RİSÂLE-İ EBDÂLİYYE (YAKUB-I ÇERHÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/risale-i-ebdaliyye-yakub-i-cerhi-tees-1348. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

RİSÂLE-İ EBDÂLİYYE (YAKUB-I CERHİ)

Author Ya'kûb-ı Çerhi (d. ?/? - ö. 851/22.04.1447)

Publication Date 23/03/2022

Subject Tekke Literature - Sufi issues

Type Book

Language Arabic

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID risale-i-ebdaliyye-yakub-i-cerhi-tees-1348

Date ?

Notes A work on the characteristics of saints, also known as ricolu'l-gayb. Yakub-ı Çerhî, Hz. The Prophet said, "A person is with the one he loves." According to the hadith (Bukhari, Edeb, 96; Müslim, Birr, 165, hno: 2640; Tirmidhi, Zühd, 50, hno: 2386), he states that he wrote the work to explain the characteristics of the saints with whom he hopes to be together in the afterlife. Abdâl or abdal, who gave the treatise its name; It is an Arabic word meaning return, successor, honorable, generous. In Sufi terminology, it refers to those among the saints who have been given spiritual permission to take control of the affairs of people and the universe. According to Çerhî, the reason why they are called abdal is because they change their bad habits into good habits and can appear in many places whenever they want. Just as Allah (swt) wishes some people to take on duties to ensure the physical order of the world, He also assigns some of His friends and guardians to protect the spiritual order in the universe, to prevent certain disasters or to perform good deeds. The reason why they are called saints of the unseen is because they are not known by everyone. Yakub-ı Çerhî, who provides information about Hızır and İlyas (a.s.) in the work, states that he conveys some information based on his conversations with Hızır. The author also includes the thoughts of sheikh Bahaeddin Nakşbend on the subject. Therefore, the work is also important in terms of reflecting Naqshbandiyyah's views on rijal. In his work, in which he focuses on the subject of guardianship, Charhî compares Hz. He divides those who follow the Sunnah of the Prophet into two: uzletiyan and 'işretiyan. Both groups have poles. Accordingly, the pole of the 'isretiya', responsible for guiding the people, was Khwaja Bahaeddin Naqshband during his lifetime. After his death, Alaeddin Attâr took his place. Among the nobles who have an important place in the issue of guardianship and prophethood in Islam, there are also those who are responsible not for guiding people but for fulfilling what Allah commands them. Their poles are Hızır and İlyas (a.s.) and they will remain poles until the doomsday with the characteristics of time and space. The characteristics of abdal and the references made to them are found in the Quran and hadiths in discussions on the subject throughout history. Mevlana Celâleddin-i Rûmî, Ali b. It includes the views of people such as Osman el-Gaznevî, Ebu Said Ebu'l-Hayr, Alauddevle Simnani, Bahaeddin Nakşbend, Alaeddin Attâr and his own experiences. This work of Charhî has been reconsidered as a product of an idea initiated by the Ministry of Culture of Pakistan and aimed at revitalizing the cultural heritage. In this context, it was published by the Iran Pakistan Institute of Persian Studies in Pakistan in 1978, with the correction of Muhammed Nezir Rancha. The work, whose edition was prepared in a critical style, was translated into Urdu by the same person and published together with the Persian copy by Müessese-i İntişârât-ı İslâmî in Lahore in 1978. In his critique of the edition, Ranchâ states that he based the copies in Kitabhane-i Siraciyye, Hangâh-ı Şerif-i Ahmediyye-i Sa'îdiyye, Musa Zeî Şerif Bahş İsmail Han Section. During the translation of Risale-i Ebdaliyye, Persian and Arabic terms in the Sufi literature were quoted verbatim, and their meanings were given in footnotes in order to facilitate understanding. The work was translated into Turkish and published by Haksever in 2009. For the biography of the author, see. “Yakub Çerhî”.Turkish Literature Names Dictionary.

ISBN 978-9944-237-87-1

Madde Yazarı AHMET CAHİD HAKSEVER

Alfabesi Arap

Yapısı Manzum-Mensur

Niteliği Telif

Kaynakça Haksever, Ahmet Cahid (2009). Ya’kûb-ı Çerhî: Hayatı, Eserleri ve Tasavvuf Anlayışı. İstanbul: İnsan Yay. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî Çerhî (1978).Risâle-i Ebdâliyye.(Ed. Muhammed Nezir Ranchâ). İslamabat: Merkez-i Tahkikât-ı Farisî İran-Pakistan. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî Çerhî (2009). “Risâle-i Ebdâliyye”.Neynâme. (Çev. A. C. Haksever). İstanbul: Erkam Yay.

Atıf Bilgileri HAKSEVER, AHMET CAHİD. "RİSÂLE-İ EBDÂLİYYE (YAKUB-I ÇERHÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/risale-i-ebdaliyye-yakub-i-cerhi-tees-1348. [Erişim Tarihi: 25 Ağustos 2025].