İsveç'in Türk dünyası ile kurmuş olduğu ilişkilerin tarihi Vikingler dönemine kadar uzanmaktadır. Özellikle Rusya'ya karşı Tatarlar ve daha sonraları Osmanlılarla kurmuş oldukları siyasi ve ekonomik ilişkiler zamanla akademik araştırmaları beraberinde getirmiştir. Bu akademik ilişkilerin en önemli merkezlerinden biri Lund, diğeri Uppsala Üniversitesidir. Başlangıçta Türkoloji çalışmalarında önemli bir yeri olan Lund Üniversitesi, zaman içerisinde İsveç devletinin Türk dünyası ile ilişkilerini düzenleyen diplomatların yetiştiği önemli bir merkez olmuştur. Söz konusu üniversitenin kütüphanesinde Çağatay, Özbek ve Uygur Türkçesi ile yazılmış el yazması eserlerden oluşan değerli bir koleksiyon bulunmaktadır. Dünyanın üçüncü büyük koleksiyonu olarak kabul edilen ve içerisinde klasik ve halk edebiyatı eserleri, İslamî konulardaki el yazmaları, hukuki ve tarihi belgeler, tıbbi kitaplar, ticaret ve tasavvuf kitapları ile Doğu Türkistan'daki İsveç misyonerlik faaliyetlerinin anlatıldığı birçok belgenin bulundu?u bu eserlerin çoğunluğu Türkolog Gunnar Jarring, bir kısmı İsveçli misyonerler tarafından bağışlanan, satılan veya üniversite kütüphanesi tarafından satın alınan eserlerden meydana gelmektedir. Kütüphaneye bağışlanan bu elyazmalarından biri de Te?kire-i Heft Mu?ammed?n P?diş?h adlı eserdir

The history of relations of Sweden with the Turkish world goes back to the perion of the Vikings. Especially the political and economic relations with the Tatars against Russia and then with the Ottomans brought about academic research in time. One of the most important centers of this academic relationship is Lund, and the other is Uppsala University. Initially, the University of Lund, which is an important place on Turcology studies, has been an important center where many diplomats of the Swedish state regulate their relations with the Turkish world in time. In the libraray of the mentioned university, there is a valuable collection of works written by hand in Chagatai, Uyghur and Uzbek Turkish. This collection is recognized as the world's third largest collection and it contains classical and folk literature works, manuscripts on Islamic issues, legal and historical documents, medical books, trade books and books on mysticism and also many documents that describe the Swedish missionary in East Turkestan. The majority of these works are collected by Turcologist Gunnar Jarring, some have been donated by the Swedish missionaries, sold or purchased by the university library. One of these manuscripts which has been donated to the library is the work called Teźkire-i Heft Muĥammedān Pādişāh.Tazkirahs that have a highly developed genre among Uighur Turks have also an important place in literary history researches. In Uighur literature these works, containing important information about the historical, political, religious and literary figures of the period in which they were written, “describe the historical events and individuals in the form of prose or poetry and a genre that is both historical and literary aspects” or are defined as “significant individuals known to have lived in historical periods of and an important event or events occurring in a certain place or work.” One of the tazkirahs that has a similar definition is Tezkire-i Çihilten [Teźkire-i Heft Muĥammedān Pādişāh]. Prov. 13 registered number, size 23,5x15 cm this tazkirah was copied by Gunnar Hermansson, a Swedish missionary, in 1930. Each page of this work, which was donated to the library of Lund University by Gunnar Jarring in 1982, consists of fourteen lines. This tazkirah starts with the creation of Adam, and the birth of Muhammad and the information about the creation of seven layers of the sky and the earth, then it continues with a surprising news brought about by Muaz bin Cebel during a conversation of the Prophet with his companions. After Adam's creation, it is emphasised that eighteen thousand realms were created thanks to the Prophet. After these explanations, it is mentioned that the main reason of writing this tazkirah is to indicate that after the Prophet there came many saints each of whom had some stories told in these tazkirahs. Tezkire-i Çihilten [Teźkire-i Heft Muĥammedān Pādişāh] is one of these works in which some stories are told. In the continuation of this tazkirah the events are described as follows: One day after the morning prayer the Prophet is sermonizing his companions when Muaz bin Cebel suddenly comes in with a pale face, and salutes. The Prophet asks Muaz bin Cebel about the matter. He says: "O Messenger of Allah! After the morning prayer, I saw a strange creature on a tree outside. At that moment the tree dried up and the leaves began to fall. I was afraid, and I've come to tell you about this situation." When the Prophet and his Companions went out they saw the tree dried up and the leaves falling down. The Prophet turns and asks this strange creature’s name and where it came from. The animal starts talking: "O Messenger of Allah! I'm the wrath of Almighty God. I brought a plague on the people of Medina upon his permission.” then the creature flies away. The people of Medina, including the offspring’s, upon hearing this news, start crying and want the Prophet to pray to get rid of this trouble. At that moment they receive an unexpected news that the daughter of the Prophet became ill. Upon receiving this news the Prophet and his companions immediately go to see his daughter. They see the very poor state of Fatima. The prophet raises his hands and prays to God for the recovery of his daughter. Then the angel Gabriel brings greetings from the Almighty and says that the Prophet's prayer for her daughter will not be accepted as the "knife cannot cut its handle". Just then gives the good news and says Allah will not upset his Prophet who is a beloved servant. Thereupon the Prophet feels relaxed, and the angel Gabriel tells him: “Pray to God for sending seven of the forty heroes located in the sky, and pray for the healing of Fatıma. After their prayer say ‘amen’”. The Prophet has Gabriel call these people on his own behalf. The angel does what he wishes. These seven holy heroes, coming from the sky, pray and the Prophet says ‘amen’. Finally Fatima recovers. After this incident, these seven people accomplish their mission and ask for the permission of the Prophet to go back. But the Prophet does not allow them leave the earth. He wants them to remain on earth saying that they are already replaced by others by God. The new task of these people is to help Muslims who are in a difficult situation. Thereupon these seven people remain on earth to fulfil the task given to them. They fulfil their duties as long as the Prophet is alive. These seven holy Muhammadan go to see Ali after the death of the Prophet, and ask what they should do now. Ali says: "I do not know, go to the Prophet and ask him.” They go to the tomb. Spiritually the Prophet welcomes them and gives them a dry staff and tells them to wander the earth, and help wherever Muslims are in trouble. The prophet adds that when they come to a certain place the dry staff they are carrying will flourish and that specifies the place they are going to reside and settle down. These seven holy heroes set off to fulfil their task. Wherever they go, they help all the Muslims who are in distress. After a long journey they arrive at a place and see the staff about to flourish. They just plant the staff there and begin to do their duty and guide people. Many years pass and these seven holy people pass away and they are buried there. The staff that was given by the Prophet becomes a tree. But there has been no trace or mark for their tombs. The residents are not afraid of this tree which is growing biggerand bigger, and except them no one else knows these seven holy people lying here. In this way, after such a long time Mirza Eba Bekir begin his reign. During his rule lives a dervish called Shah Talip Şermet. Shah Talip Şermet, with his forty followers, after visiting Mekke-i Şerif, they circumambulate the Kaaba. They spend there for forty days in a place called çilehane for their trial and suffering. Then they go to have permission from the Prophet. They salute and greet with their gratefulness the spiritually seen Prophet. The Prophet turns to Shah Talip Şermet and utters: "Welcome, O Shah Talip Şermet!" and adds that he has a message for him to be entrusted. Somewhere in the Tatar territory there are seven heroes coming from somewhere in the sky among the forty brave men. Although they are all Muslims, no one knows where their tombs are. The prophet tells him that he must find the graves of these people and put a sign then let the residents pray for their souls day and night. Thus, these seven heroes will be pleased with the doings of the residents and the residents will get rid of their troubles. After this meeting Shah Talip Şermet and his followers leaves the side and go to Yarkent. He finds the graves with the help of his followers and puts a horsetail for each one. Later, in the same place, where the graves are placed, they build a small mosque and pray there. After a period of time, the remembrance and conversations of Shah Talip Şermet and his followers begin to awaken some interest around. The residents who are aware of these seven dead people, who actually seven holy Muhammadan, visit their graves to overcome the difficulties they face in time. This is transferred to Mirza Eba Bekir after a while. They also say that each day Shah Talip Şermet and his followers are honored with great favour and are now starting to be perceived as saints. Mirza Eba Bekir decide to understand whether this person is really a holy person or not. He calls a couple of his men and tell them to fry a cat and take it with nine loaves of bread to Shah Talip Şermet and his followers. "If he eats this fried cat, he is not a real saint then." says he. The men do what they are told them to do, that is, they take the fried cat with nine loaves to Shah Talip Şermet and his followers with the greetings of Mirza Eba Bekir. Shah Talip Şermet sits at the table placed in front of them starts telling the plan arranged by the ruler to the men who brought the cat. Then tells the cat to get up and leave. At that moment the fried cat becomes alive and escapes from the tray crying. Seeing this, the men of Mirza Eba Bekir ask for their forgiveness by bending down to Shah Talip Şermet’s feet. The Ruler's men inform him immediately about this situation. In the face of this event, Mirza Eba Bekir and his forty men, after the morning prayers, set off for Andican to visit Shah Talip Şermet and his followers. When they came to the place called Sanaz, Mirza Eba Bekir sends two of his men ahead of them. These two men cannot see Shah Talip Şermet and his followers in the small mosque, instead they just see an unconscious person lying down. They try to ask the lying person and want to learn who he is and where all the other people are. The person in the tomb says that his name is Şevki, then talks about the people there step by step such as who they are, why they came here, what they do. Finally he says that they are on the way to Buhara. The men go back and tell everything to the ruler as they learned from the lying person. Mirza Eba Bekir immediately lets his two men go after Shah Talip Şermet and his followers and the ruler tells his men that when they find Shah Talip Şermet and his followers just ask them to return. But Shah Talip Şermet says that he did not like the ruler’s behaviour and rejects the offer made to him. Thereupon Mirza Eba Bekir and his men return to the place where the tomb is. They give all the food to a dervish named Şevki. Then they make the maintenance of the mosque and appoint someone to be responsible for the mosque and the graves. He appoints him as sheikh. After this incident the graves of these seven great people and the mosque become very well known. People visit this place every morning and evening to pray for the removal of troubles. The origins of the works penned in the style of Tezkiretü'l Evliya in Anatolia go back to the first Muslim Turks and the state (s). These works have come up to the present time by changing the form and content and has been a great support to the permanent roots of Turkish Islam in Anatolia. And today there are different ideas-put forward-about how Islam spread among the Turks, studying on such works is of great importance in terms of achieving good results on the subject. When the language features are taken into account, this tazkirah is thought to belong to the Post-Classical Period Çagatay Turkish as the other tazkirahs studied before. Although Turkish words are mostly used, but Arabic and Persian words too often appear in the same work. In this study, we will focus on a seventeen-pages text called Teźkire-i Çihilten [Teźkire-i Heft Muĥammedān Pādişāh] which was copied by missionary Gunnar Hermansson in 1930 and was donated to the library of Lund University by Gunnar Jarring in 1982. We will also focus on the main topic, grammar and the vocabulary of the text.