Eski Anadolu Türkçesi Kur'an Tercümelerinde Esmâ-i Hüsnâ'yı Karşılayan Söz Varlığı

Abstract

Interlinear Qur'an translations written in Old Anatolian Turkish period are rich sources of data in terms of Turkish vocabulary. The main purpose of this translation is to enable the people who do not speak Arabic to read and understand the Qur'an in their own languages. For this reason, translators have been careful about language in translations. These translations which are created in the form of “word for word translation” under the lines are important in terms of language characteristics of the period in which they were written. The translations also have different importance in terms of showing the expression power of the Turkic against Arabic. In this study, the words constituting Esmâ-i Husnâ (most beautiful names of Allah ) were studied in the translations of the old Anatolian Turkish. In addition to similar studies on this subject, the places of the Esmâ-Husnâ mentioned in the Qur'an have been examined and the different equivalents of the same Esmâ-i Husnâ in the Turkish were also identified. The expressions corresponding to Esmâ-i Husnâ are classified in terms of structure. As a result of classification, it’s seen that participle and participle groups were mostly preferred in Esmâ-i Husnâ Turkish expression. These words, which are the method of Turkish language translate method, are the equivalent of the names of the Allah, who are important in terms of meaning in Old Anatolian Turkish period. In the Turkish translations of the Qur'an, it can be seen clearly how is corresponded the need for words in the language with Turkish words; how the Turkish language acts in syntax and the derivation of words . It is hoped that such studies will contribute to today’s Turkish vocabulary and dictionary studies. Summary Interlinear Qur'an translations written in Old Anatolian Turkish period are rich sources of data in terms of Turkish vocabulary. The main purpose of this translation is to enable the people who do not speak Arabic to read and understand the Qur'an in their own languages. For this reason, translators have been careful about language in translations. These translations which are created in the form of “word for word translation” under the lines are important in terms of language characteristics of the period in which they were written. The translations also have different importance in terms of showing the expression power of the Turkic against Arabic. In this study, the words constituting Esmâ-i Husnâ (most beautiful names of Allah ) were studied in the translations of the old Anatolian Turkish. In addition to similar studies on this subject, the places of the Esmâ-Husnâ mentioned in the Qur'an have been examined and the different equivalents of the same Esmâ-i Husnâ in the Turkish were also identified. The expressions corresponding to Esmâ-i Husnâ are classified in terms of structure. As a result of classification, it’s seen that participle and participle groups were mostly preferred in Esmâ-i Husnâ Turkish expression. These words, which are the method of Turkish language translate method, are the equivalent of the names of the Allah, who are important in terms of meaning in Old Anatolian Turkish period. In the Turkish translations of the Qur'an, it can be seen clearly how is corresponded the need for words in the language with Turkish words; how the Turkish language acts in syntax and the derivation of words. It is hoped that such studies will contribute to today’s Turkish vocabulary and dictionary studies. Examples ʻ AFUV → Afv eyleyici/idici “All-Forgiving” KT 1-2 58/2. ʻ AZIM → Ulu “The supreme” KT 1-2 2/255. ALLAH → Allāh ”God/Lord” KT 2 10/3 Taŋri “God/Lord” KT1 10/3. BASIR → Gorici “The all seeing” KT1- 2 2/110, Gorur “The All Seeing” KT1 22/61. BĀTIN → Gizlu “The hidden one” KT 1-2 57/3. EHAD → Bir “The One” KT 1-2 112/1. ĠĀLIB → Gālib “The Victorious” KT 1-2 12/21. HĀDI → Yol gosterici “The guiding” KT 1 22/54. EKREM → Gey keremlu “One who most bountiful” KT 1 96/3, Kerim Tanri “Generous God” KT 2 96/3 In this study, the word or word groups used correspond to Esmâ-i Husnâ (most beautiful names of Allah) were compiled from two different sub-Qur'an translations made in the Old Anatolian Turkish period. These translations: (KT1) Muhammad bin Hamza's XV. the translation of the Qur'an from the beginning of the 20th century; (KT2) Anonymous Translation Of The Quran. Esmā-i Husnā is a concept used in the Qur'an to represent the names of Allah. Although there are several opinions about the number, there is a general assumption that 99. In this study, the words that in return for Esmā-i Husnā from the translations of the Qur'an are discussed in 100 headings. In the Qur'an translations studied, Esmâ-i Husnâs are expressed both in a single word form and in a group of words. Sometimes the translation of the same Esmâ-i Husnâ from Arabic to Turkish is translated with different words. For example: GAFUR (absolver): Afv idici , Gunāhlar bagislayici , Yazu ḳ yarligayici , Yarligayici . This situation is due to the depth of meaning of the Esmâ-i Husnâ. Although they have different meanings, the translatore prefer to use the same word for some Esmâ-i Husnâs: For example: In return for the name ʻ ALI, MUTE ʻ AL and REFI ʻ the word Yuce “supreme" was used. In return for the name ʻ ALIM, HABIR and MUHIT the word Bilici “knower” was used. ʻ ALI “The Highest”, MUTE ʻ AL “The Supreme One”, REFI ʻ “He who raises up” ʻ ALIM “The one who has knowledge of the inner” HABIR “The one who knows everything”, MUHIT “The one who with knowledge and power that surrounds everything” It is observed that the participle and participle groups, noun construction, adjectival construction; and abbreviation groubs have an intensive use in the translation of Esmâ-i Husnâs to Turkish. When evaluated in terms of the vocabulary of Turkish, the words used for Esmâ-i Husnâ contain characteristics that will provide data to contemporary dictionary studies. Religious expressions are the expressions that develop and mature over time in terms of perception, thinking and perception.