Bu makalede bazı şerh, sözlük-şerh ve sözlük metinleri tanıtılacak, bu metinlerden yola çıkarak bu türlerdeki eserler hazırlanırken nasıl bir metot izlendiği, bu eserlerin neden yazıldığı, okuyucu kitlesinin kimler olduğu sorularına cevap aranacaktır. Şerhler meşhur eserlerdeki anlaşılmayan ifadelerin açıklandığı metinlerdir. Bu nitelikteki eserlerden Şehrî ve Gülî'nin giriş kısmında Mîrek Mehmed Taşkendî, eski ve yeni İran şâirlerinin beyitlerini incelerken bazı kaside, mesnevi, kıta gibi manzumelerdeki müşkül beyitleri mümkün olduğu kadar dostlarıyla müzâkere ettiğini ve bunlardaki mânâları ve mazmunları açmaya niyet ettiğini belirtir. Yazarı belli olmayan Lugat-i Fârsî ve Türkî adlı eserde ve Taşkendî'nin bir sözlük niteliğindeki Nevâdirü'l-emsâl'inde, eliften başlanarak alfabetik olarak tüm harflerin üstünlü, esreli ve ötreli şekilleriyle başlayan Farsça kelimeler, kelime grupları, bir takım tamlamalar, terkibî sıfatlar, ibareler, deyim ve atasözleri verilir. Riyâzî'nin Düstûrü'l'amel'inde, alfabetik olarak 1050 civarında Farsça deyim, tabir ve kelimenin Türkçe karşılıkları ile bunlarla ilgili Farsça şiirlerden örnekler yer alır. Hazırlanış biçimi (alfabetik olup olmamasına göre) ve terimsel açıdan şerh ve açıklamalı veya açıklamalı-örnekli sözlükler arasında fark görülmektedir. Bu eserler, anlaşılmayan beyitleri anlamak için ilgili ilimlerle uğraşanlar, Farsça eser yazma konusunda tecrübesi olmayıp da Farsça yazmak isteyenler ve aynı tarzda eser hazırlayanların yararlanabileceği birer kaynak olmak üzere kaleme alınmışlardır. Şerhlerden veya şerh-sözlüklerden, farklı alanlarda da yararlanmak mümkündür. Bu tip şiir açıklaması ve çevirisi içeren eserler, örnekleri açısından yeniden çeviri çalışmalarının malzemesi olabilir. İçerdikleri kelimeler, deyimler, mazmunların anlamları ve verilen örnekler dikkate alınırsa diğer bazı metinleri anlama / anlamlandırmada yeni yaklaşımlar bağlamında kullanılabilir. Bu eserlerden edinilen ilk elden bilgiler, edebî, kültürel ve sosyal çalışmalar açısından önemli olabilir

In this article some works about the commentaries, lexiconcommentaries and lexicons will be introduced and the methods of preparation of these works, the reasons of writing these kind of texts and for whom they are written will be discussed. Commentaries are written about the famous works that include hidden meanings. In the introduction of a commentary Şehrî ve Gülî, Mîrek Mehmed Taşkendî says that he has discussed some hidden meanings of some couplets of some masnavis, kasidas of old and new Iranian poets with his friends, than he has decided to clarify the hidden meanings of them. The works like Lugat-i Fârsî ve Türkî (the writer is unknown), Nevâdirü’l-emsâl of Taşkendî, Düstûrü’l-‘amel of Riyâzî include Persian words, phrases, idioms and proverbs in alphabetical order, their meanings in Turkish and some examples about these words. The commentaries, lexicon-commentaries and lexicons have some differences in the way of their preparations (being in alphabetical order or not), and of their terminologies. These texts are written for the ones working on special branches of science; for the writers who newly begin to write in Persian; for the scholars who work on the same subject. It is possible to utilize the commentaries and lexicon-commentaries in different fields. These kinds of texts including the translations of couplets or poems can be used in re-translation studies. They can be used in re-explaining of some poems according to their new or unusual meanings of phrases, idioms and proverbs. The interesting and unknown anecdotes and informations of these texts may be useful for literary, social and cultural studies In this article some works about the commentaries, lexiconcommentaries and lexicons will be introduced, and the methods of writing of these works, the reasons of writing these kinds of texts and for whom they are written will be discussed. The texts that will be focused on are Şehrî ve Gülî of Mîrek Mehmed Nakşbendî Taşkendî, a commentary on Gülistân of Sûdî, and those manuscripts located in İstanbul Araştırmaları Enstitüsü, Lugat-i Fârsî ve Türkî (writer is unknown), Nevâdirü’l-emsâl of Mîrek Mehmed Taşkendî, Düstûrü’l-‘amel of Riyâzî Mehmed, Hall-i müşkilât-ı Sâ’ib-i Şîrâzî and the lexicon Kitâb-ı elfazî both of whose writers are unknown. Commentaries (şerh) are written about the famous works that are composed of hidden meanings. In the introduction of a commentary Şehrî ve Gülî, Mîrek Mehmed Taşkendî says that he has discussed some hidden meanings of some couplets of some masnavis, kasidas of old and new Iranian poets with his friends, than he has decided to clarify the hidden meanings of them. The works like Lugat-i Fârsî ve Türkî (the writer is unknown), Nevâdirü’l-emsâl of Taşkendî, Düstûrü’l-‘amel of Riyâzî include Persian words, phrases, idioms and proverbs in alphabetical order, their meanings in Turkish and some examples about these words. In Düstûrü’l-‘amel of Riyâzî, there are meanings of approximately 1050 Persian words, idioms and phrases, and some examples of Persian poems including those words. While Kâtib Çelebi is summarizing the purpose of writing a book in seven topics in Keşfü’z-zünûn, he features the ways of clarifying the hidden meanings and repairing the mistakes of the main text. According to him there are mainly three reasons to make a commentary on a text. First of all even if the writer of the text writes his text satisfactorily, the reader may not have enough information or of intelligence to understand it, secondly the writer may not give enough information about the text’s scientific branch, the text itself may have metaphorical phrases that have to be commented on. In addition to them, the text may have some mistakes. The Arabic word “lugat” for lexicon derives from the root “lağv” and means “to speak, to talk nonsense, to sing (of a bird)”, also means “a text made of words with which individuals of a society use to tell their feelings and ideas to each other.” The word “kâmus” has also been used widely in Arabic society. In the Ottoman Empire there are no lexicons in which Turkish words are given as main entries before the 18th century. The lexicons of that time are Arabic-Turkish or PersianTurkish and they were written for education. The term “sözlük-şerh / lexicon-commentary” is used for annotated and/or annotated and sampled texts, on the basis of the texts focused on in this article. Now let us look at the methods of writing these texts: There is a doctoral dissertation on the commentary of Gülistân of Sûdî. According to this dissertation, Sûdî immensely uses the terms “mahsûl-i beyt, mahsûl-i terkîb, mahsûl-i mısra, hâsıl-ı terkîb, manâ-yı terkîb”. Sûdî writes his commentary for the students who learn Persian in the madrasa. The method of writing of Şehrî ve Gülî of Taşkendî is as follows; some samples (verses, poems) on specific subjects are chosen, the meanings and the reason of writing of those samples are explained by using both grammatical explanations and other literary constructs like tropes and similes. He uses the terms “manâ, mazmûn, hülâsa, mahsûl” in his work. In other words, the terms used by the commentator can be taken as a term of commentary. The terms used by Sûdî and Taşkendî can be encountered in the commentaries written in the same century or the following centuries. Lugat-i Fârsî ve Türkî (whose writer is unknown) is a kind of an annotated lexicon. First some words, phrases and idioms are given and then their meanings and metaphorical meanings are explained. Nevâdirü’l-emsâl of Mîrek Mehmed Nakşbendî Taşkendî is a kind of an annotated and sampled lexicon prepared in alphabetical order that Mehmed’s Düstûrü’l-‘amel is also a kind of an annotated and sampled lexicon prepared in alphabetical order that includes about 1050 Persian phrases, idioms and some other words, with some Persian poems connected with those words. Hall-i müşkilât-ı Sâ’ib-i Şîrâzî (whose writer is unknown) is a kind of an annotated lexicon, including some idioms in alphabetical order, their meaning given in Turkish shortly and with an accompanying relevant verse of Sâ’ib-i Şîrâzî. In these four texts, the terms used in both the commentary on Gülistân and Şehrî ve Gülî have not been encountered. So, there are some differences between commentaries and lexicons, both annotated and annotated-sampled considering their ways of writing (either in alphabetical order or not) and considering their terms. In addition to this, the question that whether the lexicons including large annotations and samples can be named as lexicon-commentaries or not comes to mind. The other questions to be asked to the abovementioned texts in this article are why and for whom these kinds of texts are written according to their writers. One of the reasons is that these texts are written for the ones working on special branches of science; the other reason is to be helpful for the writers who just begin to write in Persian, and to be a resource for the scholars who work on the same subject. In conclusion, the commentaries, lexicon-commentaries and lexicons have some differences in the ways of their writing (being in alphabetical order or not), and according to their terminologies. Commentaries include the terms like “mahsûl-i beyt, hâsıl-ı terkîb, hülâsa-i sühan”, but the lexicons don’t have these kinds of terms. The lexicons and lexicon-commentaries are annotated and/or annotated and sampled texts, usually written in alphabetical order. The lexiconcommentaries have large annotations and samples. These texts are written for the ones working on special branches of science; for the writers who recently begin to write in Persian; for the scholars who work on the same subject. It is possible to utilize the commentaries and lexiconcommentaries in different fields. These kinds of texts including the translations of couplets or poems can be used in re-translation studies. They can be used in re-explaining of some poems according to their new or unusual meanings of phrases, idioms and proverbs. The interesting and unknown anecdotes and information of these texts may be useful for literary, social and cultural studies.