TAFSIR-i YA'QUB-I CYCLE (YAKUB-I CYCLE)

Name: TAFSIR-i YA'QUB-I CYCLE (YAKUB-I CYCLE)
Author: Ya'kûb-ı Çerhi (d. ?/? - ö. 851/22.04.1447)

Title	TAFSIR-i YA'QUB-I CYCLE (YAKUB-I CYCLE)
Author	Ya'kûb-ı Çerhi (d. ?/? - ö. 851/22.04.1447)
Publication Date:	07/06/2022
Subject	Tekke Literature - ishari tafsir
Type	Book
Language	Persian
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	tefsir-i-ya-kub-i-cerhi-yakub-i-cerhi
Date	?
Notes	The author's interpretation of a little more than two parts of the Holy Quran in Persian, in ishari style. The fact that it is the last work written by Çerhî increases the importance of tafsir. Very few of the Sufi commentaries are from Surah Al-Fatiha to Surah An-Nas. This situation is also valid for the commentary of Yakub-ı Çerhî. In the work, Ta'vîz (Eüzü Basmele), Fatiha Surah, Mulk, Kalem, Hâkka, Me'âric, Noah, Cinn, Müzzemmil, Müddessir, Kıyamet, Dehr, Mürselât surahs and the thirtieth chapter are interpreted. Yakub-ı Çerhî isârî Tafsir is "explaining the true secrets of the Quran with joy, conscience and wisdom." he defines. The author states that the purpose of writing his work, which he describes as a "classification", is to benefit the common people and the common people. He uses narration and insightful interpretation methods in his work, where he explains the lexical meanings and derivatives of the verses. He quoted the interpretation of the verse from various sources and said, "The conclusion that the dervish-sage should draw from here is this." He then proceeds to suggestive interpretation. In the interpretation of the verses, he quotes couplets mostly from Mevlana's Mesnevi, from Senâî-yi Gaznevi (d. 525/1131 [?]), from İbn Farız (d. 632/1235) and sometimes from himself. Çerhî quotes the verses giving judgment without going to ishari interpretation. While examining the nasih and abrogated verses, he touches on the reason for their revelation and evaluates different narrations. In addition to interpreting verse by verse, he also makes use of hadiths. In some places, while stating the person who first narrated the hadith, he focuses on the meaning of the hadith rather than criticizing the document and the text. In fact, sometimes he only mentions the Persian meaning of the hadith without giving its text. Charkhi, in his commentary, mentions Hz. Aisha, Abdullah b. Abbas (d. 68/687-88), Abdullah b. Ömer (d. 73/693), Mujahid (d. 103/721), Imam Dahhâk (d. 105/723), Hasan Basrî (d. 110/728), Ata (d. 114/732), Imam Kelbî (Muhammed b. Saib) (d. 146/763), Imam Mukatil (Mukatil). b. Süleyman) (d. 150/767), Imam Qatada (d. 117/735), Kisâî (d. 189/805), Abu Bakr Esam (d. 200/816), Abu Said Hanafi (d. 317/930), Zamakhshari (d. 538/1143), Muhammad Secavendi. (d. 560/1165), Muvaffakuddin Kevâşî (680/1281), as well as the views of Ibn Arabî (d. 638/1240), Naqshbandi sheikhs and some other Sufis. The work was written by the order of Sultan Sencer Muhammed, one of the Yesevî masters, Hemedanlı Hacı (Seyyid Padishah). It was translated into Chagatai Turkish by Hacı Seyyid Atâî) (k.s) (993/1585). The study prepared by Üşenmez was published in 2019. It consists of 1184 pages in the form of Introduction-Grammar-Text-Index-Fiction. The translation has the characteristics of a language adorned with mixed language elements of Oghuz Turkish in the Hamadan environment of the 16th century Turkestan Turkish. Hamadani's Chagatai translation copy, Republic of Uzbekistan Academy of Sciences Institute of Orientalism Manuscripts Fund, no. It is found in 7180. The work was written by Mir Muhammed Fâzıl Taşkendî, nicknamed Molla Küçük, in the 17th-18th centuries. It was translated back into Turkish in the centuries. Translation by Tashkendî, IFEAC Library, nr. It is at 137. Saidova, who examined both works, states that the translations are different from each other. While archaic Turkish words are frequently used in Hamadani's translation, the language of Tashkendî's copy dated 1254/1838 is close to today's Uzbek. In both translations, the characteristic linguistic features of the period stand out. Another notable difference is the effort to translate the couplets in verse style in Hamadani's translation. Tafsir, Ahmed b. By Abdullah (Gurabzâde) (d. 1099/1688) XI./XVII. It was translated into Ottoman Turkish in the century. Persian copy Lahore 1267/1870; 1331/1913; There are editions of Bombay 1295/1878, 297/1880, 1308/1890, 1908, 1386–1966. This work by Çerhî is among the works published in order to increase the religious knowledge of the people after the Soviet Union period (Istanbul 1991). Some of the identified copies of the commentary are as follows: Suleymaniye Library, Nafiz Pasha Department, no: 59; Zühdü Bey Department, no: 18; Martyr Ali Pasha Section, no: 58. Nation Library, Ali Emiri Farisi Section, no: 2; Çorum Hasan Pasha Library, no: 107. For the biography of the author, see. “Yakub Çerhî”. Dictionary of Turkish Literature Works.
ISBN	978-9944-237-87-1
Madde Yazarı	AHMET CAHİD HAKSEVER
Alfabesi	Arap
Yapısı	Manzum-Mensur
Niteliği	Telif
Kaynakça	Algar, Hamid (1989). “Çarkî, Mewlânâ Ya’qûb b. ‘Otmân b. Mahmûd”.EIr.London. C. IV. 819. Haksever, Ahmet Cahid (2009).Ya’kûb-ı Çerhî: Hayatı, Eserleri ve Tasavvuf Anlayışı. İstanbul: İnsan Yay. Saidova, Gülnaz (2013). “Yâkub Çerhî’ye Âit Tefsirin Orta Asya Türkçesine Yapılan Tercümeleri”.Tasavvuf: İlmî ve Akademik Araştırma Dergisi.C. 14. 32. Üşenmez, Emek (2014). “XVI. Yüzyıl Doğu Türkçesi ile Yazılmış Bir Kuran Tefsiri: Tercüme-i Tefsir-i Yakub-i Çerhî (H. 993/M. 1585)”,TEKE: Uluslararası Türkçe Edebiyat Kültür Eğitim Dergisi = International Journal of Turkish Literature Culture Education. 3. 1: 167-190. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî, Çerhî (1375).Neynâme. (hzl.Halilullah Halîlî). Tahran. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî, Çerhî (1412-1991).Tefsîr-i Ya’kûb-ı Çerhî.İstanbul: Yıldız Matbaası. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî, Çerhî (2019).Çağatay Türkçesi Kuran Tefsiri: Tercüme-i Tefsir-i Yakub-i Çerhî. (hzl. E. Üşenmez). İstanbul: Bilge Türk Eğitim Kültür Vakfı Yay. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî, Çerhî(yty).Tefsîr-i Ya’kûb-ı Çerhî.Süleymaniye Kütp., Nafiz Paşa Bölümü. no: 59.
Atıf Bilgileri	HAKSEVER, AHMET CAHİD. "TEFSİR-i YA'KÛB-I ÇERHÎ (YAKUB-I ÇERHÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/tefsir-i-ya-kub-i-cerhi-yakub-i-cerhi. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

TAFSIR-i YA'QUB-I CYCLE (YAKUB-I CYCLE)

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

Publication Date 07/06/2022

Subject Tekke Literature - ishari tafsir

Type Book

Language Persian

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID tefsir-i-ya-kub-i-cerhi-yakub-i-cerhi

Date ?

Notes The author's interpretation of a little more than two parts of the Holy Quran in Persian, in ishari style. The fact that it is the last work written by Çerhî increases the importance of tafsir. Very few of the Sufi commentaries are from Surah Al-Fatiha to Surah An-Nas. This situation is also valid for the commentary of Yakub-ı Çerhî. In the work, Ta'vîz (Eüzü Basmele), Fatiha Surah, Mulk, Kalem, Hâkka, Me'âric, Noah, Cinn, Müzzemmil, Müddessir, Kıyamet, Dehr, Mürselât surahs and the thirtieth chapter are interpreted. Yakub-ı Çerhî isârî Tafsir is "explaining the true secrets of the Quran with joy, conscience and wisdom." he defines. The author states that the purpose of writing his work, which he describes as a "classification", is to benefit the common people and the common people. He uses narration and insightful interpretation methods in his work, where he explains the lexical meanings and derivatives of the verses. He quoted the interpretation of the verse from various sources and said, "The conclusion that the dervish-sage should draw from here is this." He then proceeds to suggestive interpretation. In the interpretation of the verses, he quotes couplets mostly from Mevlana's Mesnevi, from Senâî-yi Gaznevi (d. 525/1131 [?]), from İbn Farız (d. 632/1235) and sometimes from himself. Çerhî quotes the verses giving judgment without going to ishari interpretation. While examining the nasih and abrogated verses, he touches on the reason for their revelation and evaluates different narrations. In addition to interpreting verse by verse, he also makes use of hadiths. In some places, while stating the person who first narrated the hadith, he focuses on the meaning of the hadith rather than criticizing the document and the text. In fact, sometimes he only mentions the Persian meaning of the hadith without giving its text. Charkhi, in his commentary, mentions Hz. Aisha, Abdullah b. Abbas (d. 68/687-88), Abdullah b. Ömer (d. 73/693), Mujahid (d. 103/721), Imam Dahhâk (d. 105/723), Hasan Basrî (d. 110/728), Ata (d. 114/732), Imam Kelbî (Muhammed b. Saib) (d. 146/763), Imam Mukatil (Mukatil). b. Süleyman) (d. 150/767), Imam Qatada (d. 117/735), Kisâî (d. 189/805), Abu Bakr Esam (d. 200/816), Abu Said Hanafi (d. 317/930), Zamakhshari (d. 538/1143), Muhammad Secavendi. (d. 560/1165), Muvaffakuddin Kevâşî (680/1281), as well as the views of Ibn Arabî (d. 638/1240), Naqshbandi sheikhs and some other Sufis. The work was written by the order of Sultan Sencer Muhammed, one of the Yesevî masters, Hemedanlı Hacı (Seyyid Padishah). It was translated into Chagatai Turkish by Hacı Seyyid Atâî) (k.s) (993/1585). The study prepared by Üşenmez was published in 2019. It consists of 1184 pages in the form of Introduction-Grammar-Text-Index-Fiction. The translation has the characteristics of a language adorned with mixed language elements of Oghuz Turkish in the Hamadan environment of the 16th century Turkestan Turkish. Hamadani's Chagatai translation copy, Republic of Uzbekistan Academy of Sciences Institute of Orientalism Manuscripts Fund, no. It is found in 7180. The work was written by Mir Muhammed Fâzıl Taşkendî, nicknamed Molla Küçük, in the 17th-18th centuries. It was translated back into Turkish in the centuries. Translation by Tashkendî, IFEAC Library, nr. It is at 137. Saidova, who examined both works, states that the translations are different from each other. While archaic Turkish words are frequently used in Hamadani's translation, the language of Tashkendî's copy dated 1254/1838 is close to today's Uzbek. In both translations, the characteristic linguistic features of the period stand out. Another notable difference is the effort to translate the couplets in verse style in Hamadani's translation. Tafsir, Ahmed b. By Abdullah (Gurabzâde) (d. 1099/1688) XI./XVII. It was translated into Ottoman Turkish in the century. Persian copy Lahore 1267/1870; 1331/1913; There are editions of Bombay 1295/1878, 297/1880, 1308/1890, 1908, 1386–1966. This work by Çerhî is among the works published in order to increase the religious knowledge of the people after the Soviet Union period (Istanbul 1991). Some of the identified copies of the commentary are as follows: Suleymaniye Library, Nafiz Pasha Department, no: 59; Zühdü Bey Department, no: 18; Martyr Ali Pasha Section, no: 58. Nation Library, Ali Emiri Farisi Section, no: 2; Çorum Hasan Pasha Library, no: 107. For the biography of the author, see. “Yakub Çerhî”. Dictionary of Turkish Literature Works.

ISBN 978-9944-237-87-1

Madde Yazarı AHMET CAHİD HAKSEVER

Alfabesi Arap

Yapısı Manzum-Mensur

Niteliği Telif

Kaynakça Algar, Hamid (1989). “Çarkî, Mewlânâ Ya’qûb b. ‘Otmân b. Mahmûd”.EIr.London. C. IV. 819. Haksever, Ahmet Cahid (2009).Ya’kûb-ı Çerhî: Hayatı, Eserleri ve Tasavvuf Anlayışı. İstanbul: İnsan Yay. Saidova, Gülnaz (2013). “Yâkub Çerhî’ye Âit Tefsirin Orta Asya Türkçesine Yapılan Tercümeleri”.Tasavvuf: İlmî ve Akademik Araştırma Dergisi.C. 14. 32. Üşenmez, Emek (2014). “XVI. Yüzyıl Doğu Türkçesi ile Yazılmış Bir Kuran Tefsiri: Tercüme-i Tefsir-i Yakub-i Çerhî (H. 993/M. 1585)”,TEKE: Uluslararası Türkçe Edebiyat Kültür Eğitim Dergisi = International Journal of Turkish Literature Culture Education. 3. 1: 167-190. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî, Çerhî (1375).Neynâme. (hzl.Halilullah Halîlî). Tahran. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî, Çerhî (1412-1991).Tefsîr-i Ya’kûb-ı Çerhî.İstanbul: Yıldız Matbaası. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî, Çerhî (2019).Çağatay Türkçesi Kuran Tefsiri: Tercüme-i Tefsir-i Yakub-i Çerhî. (hzl. E. Üşenmez). İstanbul: Bilge Türk Eğitim Kültür Vakfı Yay. Yakub b. Osman b. Mahmut b. Muhammet Gaznevî, Serrezî, Çerhî(yty).Tefsîr-i Ya’kûb-ı Çerhî.Süleymaniye Kütp., Nafiz Paşa Bölümü. no: 59.

Atıf Bilgileri HAKSEVER, AHMET CAHİD. "TEFSİR-i YA'KÛB-I ÇERHÎ (YAKUB-I ÇERHÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/tefsir-i-ya-kub-i-cerhi-yakub-i-cerhi. [Erişim Tarihi: 25 Ağustos 2025].