XII. Yüzyıla ait olan el yazması Kur'an-ı Kerim ve tefsiri, Anadolu Selçukluları dönemine aittir. Hicri 4 Zilhicce 587 yılında Ebu'l-Kasım bin Mahmud bin Ebu'l-Kasım İbrahim bin Muhammed el-İmami tarafından kaleme alınıp tamamlanmıştır. Bu tarih miladi olarak 23 Aralık 1191 Pazartesi gününe rastlamaktadır. Kur'an ve tefsiri, Anadolu'daki en eski yazma Kur'an-ı Kerim'lerden ve en eski satır arası tefsirlerden bir tanesidir. Tefsir usulüyle ve Kur'an İlimleri'yle ilgili konular da eserde uygulamalı olarak yer almaktadır. Eser, tefsir edilen ayetler bakımından kapsamlı, ayetlere getirdiği net yorumlar bakımından da özet bir mealtefsirdir. Ebu'l-Kasım Mahmud her surenin başında surenin kimliği mahiyetinde sayılan bilgiler aktarmaktadır. Burada surenin Mekki veya Medenî oluşu, varsa surenin diğer isimleri, suredeki ayet sayısını, surenin faziletine dair fazilet hadisini zikretmektedir. Bunun yanında ayetlerdeki kıraat farklılıklarına dikkat çekmektedir. Onun tefsiri mealtefsir hüviyetinde olması nedeniyle rivayetlere fazla yer vermemiştir. Buna rağmen o, bazı ayetlerin nüzul sebeplerinden az da olsa bahsetmiştir. Ebu'l-Kasım Mahmud'un tefsiri aklî tefsirin özelliklerine haiz bir tefsirdir. Müfessir bazı ayetlere kendi rey'i çerçevesinde yorumlar getirmiştir. Ayrıca o, Arap dili kuralları çerçevesinde ayette geçen kelimelerin lügat anlamlarını açıklamıştır. Bunun yanında kelimelerin kökenine kadar inmekte ve çeşitli tahliller yapmaktadır. Yine bu çerçevede o, Kur'an'da yer alan garib ve müteşabih kelimeleri de açıklamaktadır

XII. Century manuscript belonging to the Holy Quran and Quranic exegesis, belongs to the Anatolian Seljuk period. 4 Dhu al-Hijjah in the year 587 Hijri bought penned by Ebu’l-Kasım bin Mahmud bin Ebu’lKasım İbrahim bin Muhammed el-İmami has been completed. This date coincides with the Gregorian as is Monday 23 December 1191.Qur’an and exegesis of the Qur'an Anatolia's most ancient manuscripts of the Holy Quran exegesis is one of the oldest and between the lines. The issues related to Tafseer and Quranic sciences are also presented in the book with practical samples. The book is comprehensive in term of commentary on the verses and in terms of explanation clearly verses. Ebu’l-Kasım Mahmud relayed information at the beginning of every sura that were considered within the nature of identity of sura. At this point, he embraced whether or not the sura was of Mecca or Medenî origin, other names of the sura, if available, number of verses in the sura and the virtue hadith regarding the virtue of the sura. In addition to this, he drew attention to recitation differences in verses. Because his interpretation had the identity of meaning-interpretation, he did not give much place to rumors. Nevertheless, he mentioned conveyance reasons of some verses at the least. Ebu’l-Kasım Mahmud’s interpretation was vested with the characteristics of rational interpretation. The glossator interpreted some verses within the frame of his own opinions. Besides, he explained the dictionary meanings of words mentioned in verses within the frame of the rules of Arabic language. In addition to this, he investigated the etymology of words and conducted various analyses. He also explained strange and cognate words mentioned in Koran in this context The Holy Qur'an is a universal book sent by God as a guide for mankind. Throughout history, in addition to the universal message and meaning of the Qur’anic text, also its transcription, putting it together and writing a copy of it, the style it is written, as well as its external appearance, have been a matter of curiosity. In this sense, in a similar way the effort that people have made to understand the Holy Qur'an also have been made to write it. Thus, many Qur'anic manuscripts were written using different writing styles. The 12th century is rich in terms of written commentary works. Alongside Ebu'l-Kasım Mahmud's handwritten exegesis, here are other exegesis works of the 12th century: Futuh'ur Rahman fi İşaret'il Kur'an of Abdulmelik ed-Deylemî (d.1106), Tefsir-i Sem'ani of Ebu Muzaffer Mensur bin Muhammed (d.1106), Tefsir-i Şirazi of Ebu Muhammed Abdulvahhab (d.1106), Acaib'ul Kur'an of Mahmud bin Hamza Kirmani (d.1106), Tefsir'ul Kur'an of Hatib Tebrizi (d.1108), Yakut’ut Tevil fi Tefsir'it Tevil of Gazali (d.1111), Mealim'ut Tenzil of Ebu Muhammed Hüseyin Begavi (d.1122), El Mutemed el Muvazzah fi't Tefsir of Ebu Kasım İsmail İsfahani (d.1140), el-Keşşâf of Zemahşerî (d.1143), Ebu'l Baka Tefsiri of Abdullah bin Hüseyin Akberi (d. 1143), Et Teysir of Ebu Hafs Ömer Nesefi (d. 1038), El Mufredat of Ragıb el İsfahani (d. 1145), Ahkam'ul Kur'an of Ebubekir İbn'ul Arabi (d.1151), Tefsir-i Hulvani of Abdurrahman Bağdadi (d. 1151), El Muharrer'ul Veciz fi Tefsir'il Kitab'il Aziz of Abdulhak İbn-i Atiyye Gırnati (d. 1151), Cevami'ul Cem'i ve Mecma'ul Beyan of Ebu Ali Fadl bin Hasan Tabersi (d. 1153), Mecma'ul Beyan li Ulum'il Kur'an of Ebu Cafer Muhammed Tusi (d. 1164), Miftah'ut Tenzil of Ebu'l Fadl Mehmed Harzemi (d. 1166), Yenbu'ul Hayat of Şemseddin Ebu Muh İbn-i Zafer (d. 1169), Tefsir-i İbn-i Hakim of İbn-i Hakim Muh ibn-i Esad (d. 1173), Besair of Zahiruddin Muhammed Nişaburi (d. 1181), Tefsir-i Attabi of Ebu Nasr Ahmed bin Muhammed (d. 1190), Tefsir-i Bennan of Ebu Fahir Muhammmed (d. 1199), Zad'ul Mesir ve El Muğni of Ebu'l Ferac Abdurrahman ibn-i Cezvi (d. 1200). Furthermore, there are also other commentators in the 12th century, such as Zahuriddin Hasan Numani (d.1200), Ebu Cemre Abdullah bin Said Endulisi (ö.1131), Ebu'l Hasan Ali Harezmi (d.1144), Ebu'l Mehasin Beyhaki (d.1149), Fafru'z Zeman, Aleaddin Muhammed Buhari (d.1151), Ebu'l Hafs Ömer bin Osman (d.1155), İbn-i Ebi Meryem Nas Şirazi (d.1169), Mevlana Şerafeddin (d.1169), Ebu'l Hasan Ali bin Abdullah Ensari (d.1171), İbn-i Dahhan Said bin Mübarek (d.1173), Abdulgani Hicazi (d.1186), Şihabeddin Sühreverdî (d.1191). One of these handwritten copies of Qur'an is now kept and registered with no 7400 in the Tokat Museum’s inventory of ethnographic works. This manuscript has also interlinear characteristics. The said manuscript of Quran and its exegesis were written and completed by Ebu'l-Kasım bin Mahmud bin Ebu'l-Kasım Ibrahim bin Muhammad elImami during the Anatolian Seljuk period. According to the colophon at the last section of the 162nd page of the Qur'an, the handwritten manuscript and its exegesis were completed on 23rd December 1191, on 4th Zulhijja 587 in the Muslim calendar. Therefore, this manuscript of Qur'an and its exegesis belong to the end of the twelfth century. In this respect, this manuscript is known to be the only Qur'an written during this period among the collections of museums and libraries in Anatolia. Because only the 13th century and the later dated Qur'an manuscripts are present in Konya and other Anatolian cities. After the Qur'an manuscript was purchased and brought in the Tokat museum in 2010, it was restored, conserved and taken under preservation in the Konya District Writing Works Library Laboratory in 2011. The manuscript and the exegesis are written on thick abdomen paper with brown and ruby red ink in naskh and thuluth scripts. The tome of the manuscript had disappeared and the pages have been cut off from the tailband. The tracks on the back indicate that it was leather bound. Again, the pages between 12-22, 36-50 and 180-189 of the manuscript are missing. The exegesis, written in the form of the Koran, is short and concise. At the same time, there was no unnecessary narrations, information, and commentary in it. The comments of each page are also shown on the same page interlinearly. However, the recitation differences are written on the page margins. Ebu'l-Kasım Mahmud had not been willing to interpret the Qur'an with the Qur'an and the Sunnah. At the beginning of the sections, he conveyed hadiths about the merit of the related section regardless of their story chain. Likewise, he discounted to convey the Asbab al-nuzul of the verses. We can say that this is an inadequacy of his exegesis. Ebu'l-Kasım Mahmud gave great importance to talk about recitations subject in his exegesis. He placed the recitation differences under the "karee" title, which he started as a new thread on the side of the page. Again he portrayed the recitation differences from reciter imams, sometimes mentioning the story chain and sometimes not. Sometimes, he pointed out the recitation differences without mentioning the reciter imam. Perhaps the most powerful aspect of his exegesis is its lexicon. Ebu'l-Kasım Mahmud, who gave great importance to the lexicon of his exegesis, stated the origins of some words and additionally he stated that a word had different meanings in different verses. He also explained what the strange and vague wording in the verses means. Since some of the manuscript pages are missing, the view of the commentator on the abrogation subject couldn't be identified by ourselves. In addition to this, while he did comment on some of the similar wording, he did not on some. He explained the Muqatta'at1 in various forms. In his interpretation, he disesteemed the Israelite subject. This is a positive aspect of his exegesis.