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Ludovico Marraccio Lucensi and About His Qur’ān Translation Called Alcorani Textus Universus Arabicè et Latinè
Naif Ya？ar
- , 2018,
Abstract: The Qur’ān was translated into a Western language in the 1143 by Robert of Ketton (1110-1160) for the first time. This Latin translation became famous for two things: First; this is the first translation made into a Western language, second; besides its being a semi-translation, it is full of false, summary and falsificated passages. But on the other hand Marraccio’s (1612-1700) Latin translation which was published in the 1698 has been held as a very good, exact and scientifical translation. Marraccio, quite faithful to the Qur’ān text, has come up with a typical literal translation. Following the translation, he quoted some Islamic information about the related verses and then put forward his critics about the Islamic and Qur’ānic doctrine. Although there is information about this translation in some studies published in Turkish, this information is not given from Marraccio’s work directly, but it is based mainly on the studies that have been done on his translation. So, we needed to introduce this study directly which is important in the point view of the translation history of the Qur’ān. In this article after introducing the study, we would translate the first one hundred verses of the Surate Ba？ara in order to have a close look into the subject matter work
THE ROLE AND IMPORTANCE OF MASSHAD COPY (293 NO) WHICH IS ONE OF THE FIRST TURKISH TRANSLATIONS OF QUR’AN IN TURKISH LANGUAGE HISTORY
- , 2019,
Abstract: In this article; it is going to be dwelled on the role and importance of the Qur’an translation, numbered 293 and which is one of the three translations in Turkish language history preserved in ？stan-i Quds-i Razavi library in Masshad city, Iran. The article is continutaion of the paper that we already published with Prof. Dr. Osman Fikri Sertkaya with the title “Horezm Türk？esi ile Yap？lan Kur’an Tercümelerinden Me？hed Nüshas？ üzerine ？lk Bilgiler-I” (TEKE Uluslararas？ Türk？e Edebiyat Kültür E？itim Dergisi 4/4 2015) and it is considered in detail the subjects; Masshad copy’s translation way, copy’s sources, copy’s relevance with the other translations, copy’s archaism and it’s role in Turkish language history. The copy, which is completed on the day Exilic 10 ？aban 737 / 14 March 1337 by the son; Sheikh Y？suf al- Ebarriy titled Seyyidi’l Hattat, Muhammed, is the through translation of Qur’an-？ Kerim starting from Sad surah. In this translation, there are two subjects attract a great deal of attention which are not seen in the former copies. The first of these; copy involves both word by word interlinear translation and includes tafsir stories about surah and verses. In the interlinear translations, there are more than one equivalent of Arabic words and this is one of the interesting features of the copy. Given equivalents partly show dialect diferences. One of the equivalents points East Turkish, and the other points Oghuz Turkish. Besides, in the copy we see a lot of hapax example. This copy that is copied only 3 years after TIEM 73, one of the Karahanid Turkish Qur’an translation is vital for Turkish language history
The Concept of ‘Ikhtilāf’ (Conflict) in the Qur’ ān and The Problem of Translating into Turkish
Fatih Tiyek,Zekeriya Pak
- , 2018,
Abstract: There is an inevitable interaction between Arabic and Turkish as word transitions occur in every language. One of the common examples of this exchange between Arabic and Turkish is the word ikhtilāf (conflict).However, it is not possible to say that the bilingual partnership about this word is meaningful. Because this word expresses the meaning of opposition, contradiction, diversity, separation of opinion between two persons or groups, opposing attitude and contradictory attitude in Arabic, all of these meanings are not transferred into Turkish.In other words, the word ikhtilāf’s meaning is narrowed during its transition into Turkish. In fact, the word is almost fixed in Turkish as “the separation of opinion between two persons or groups”. This difference in the meaning of the language between the two languages of the contradiction must not be construed and interpreted as “controversy” or “disagreeing” at every passing moment of the word. Because in some verses this situation can be a wrong choice.Differences in interpretation in tafsir and translation errors are the most obvious indication of this possibility. Therefore, it should be considered that the use and meaning of the word may be changed according to the text. Summary Words and concepts are the most important tools for people to share with their interlocutors both in oral communication and in writing. Because the meaning of the preferred word and concept directly affects the increase or decrease of the power of the message to be given. So, the choice of word and concept are important in the spoken word and the used word. However, despite this importance, people are not entirely free in word selection. This is because there is no vocabulary to express everything separately. So, the words are limited, and the objects named through them are unlimited. This led people use some words that have more than one meaning, which also explains the emergence of the concept of polysemy. Polysemy is a phenomenon seen in Arabic as well as in many languages. Since the Qur'ān, which contains the messages of Allah to humanity, is in Arabic, there are many words that have two or more meanings. This situation should be taken into account to understand the Qur'ān and its context when determining the meaning of such words. Revealing all potential meanings of qur’ānic expressions is important to convey the intended meaning. In other words, the inability to detect the correct meaning of the word or to ignore the fact that it is very meaningful makes some comprehension problems inevitable. One of the words in this
ON THE QURAN TRANSLATION WRITTEN IN OLD ANATOLIAN TURKISH AND PRESERVED IN ？ORUM MUSEUM
Ali Cin
- , 2018,
Abstract: As known, the religion is one of the most important elements that creates nations. Therefore, throughout the history, tribes have tried to clasp around religion and nation concepts by giving an absolute value to religion. Turks have accepted the Islam as the official religion of the state about three centuries later after its emergence and started to translate that religion’s holy scripture, Koran, into Turkish. Various interlinear Koran translation works are seen in different regions of Turkish language and periods in the history of Turkish language. Those first translations are often referred to as interlinear translations. Those translations can both be word by word translations and commented translations, which is not translated word by word. Translations of Koran are significant resources that shows Turkish language’s development of articulation and meaning in the history of Turkish language. Because, in those interlinear translations, every single Arabic word was tried to be translated into Turkish with a single word. This has an importance, in the sense that Turkish language has a rich vocabulary as much as Arabic language that is a religion’s language. Therefore, those type works are valuable for lexicography works. In this study, the Quran translation showing ol Anatolian Turkish qualities and preserved in ？orum Museum with a number of 10.1.72 will be compared to the manuscript titled TIEM 40 in a limited manner
The View of Eyüp Sabri Hay？rl？o？lu on the Translation of the Quran
Yasin Pi？gin
- , 2019,
Abstract: The Qur'an, as the last divine book, has been revealed in Arabic. However, its message didn’t only call Arabs but called all the people. Therefore, the issue of Qur’an’s translation for understanding and living by other nations has come to the fore from the earliest periods of Islam. In addition to this, there have been discussions about whether or not the Qur'anic translation can be called as the Qur'an and can or cannot be read in daily prayers. These discussions regarding to Turkish translations of the Qur’an have become clear in the Second Mashrutiyat Period that “the Nationalistic Ideas” began to appear and later in the early years of the Republic of Turkey. Especially when Eyüp Sabri Hayirlioglu was head of the Department of Religious Affairs between 1951-1960, it was a period when the discussions took the peak. In this respect, this article will examine the views of Hayirlioglu on translation of the Qur’an in the context of discussions during his presidency
THE COMPARISON W？TH QURAN CONSC？OUS TAFS？R AND THE QURAN'S SUPREME MAAL
- , 2018,
Abstract: The Qur'an is the main source of our supreme religion, the books most read and translated most. One of the biggest goals of Muslims is to understand the Qur'an in the most correct way and to put it into his life. This request has been instrumental in translating the Qur'an into Turkish and making dozens work of Maal. Because of the large number of Maals, they also need to be carry out studies on them and carefully examined. For this reason, in this study, Süleyman Ate？ and Abdullah Parl？yan's Maals, which are written in quite different forms in terms of style and method, have been examined. The common and different aspects of the works are emphasized
EXPRESSIONS OF THE 99 NAMES IN THE QUR’AN TRANSLATIONS IN EASTERN AND WESTERN TURKISH DIALECTS
- , 2019,
Abstract: About four hundred years Arabs, and at least a hundred years Persians are known tocreate and develop terminology related to Islam before the Turks. Despite the Turks were faced with a ready-made religious terminology when they accepted this religion, they converted intoTurkish language these in the initial Islamic period works. The same effort is also seen in Qur'an translations and other works. Words existing in Turkish like ‘Bayat, ？di, Ugan, tapug, etc.’ Were used in lieu of terms ‘Kadim, Rab, Kadir, ibadet’ respectively. In Qur'an translations, also words covering the meaning of the specific name "Allah" were used. In this study, the ‘Esma’ül-Hüsna’ which is consisted of the 99 holy names of Allah different translate into Turkish types are investigated
At Seyf-i Saray？’s Translation of Gülistan, The Verb Construction of the Verb
ümit ？zgür DEM？RC？
- , 2018,
Abstract: The Turkish writing language begins with the Orhon Inscriptions written in the 8th century; The K？ktürk dialect, the Old Kyrgyz dialect, and the Old Uyghur dialects appear as literary languages. Another view includes the Karahanl？ dialect in Old Turkish; but after the acceptance of Islam, Arabic and Persian words started to be seen in our language, and Karahanl？ Turkism; in terms of vocabulary, especially in terms of some language features, K？ktürk, Eski Kirghiz and Old Uyghur dialects. Based on this view, the Karahanl？ dialect was not included in the Old Turkic language but was evaluated as Middle Turkish. The Old Turkic language, which continued until the end of the 10th century, left its place in Middle Turkic (Karahanl？ dialect) in the 11th century and the Karahanl？ dialect continued until the end of the 12th century. At the beginning of the 13th century, the Turkish language emerged as two separate writing languages in two different geographies. In the geography of Azerbaijan and Anatolia, there are Harezm-Kipchak dialects called O？uzca, Harezm, Lower Seyhun and ？dil nefri which are called Western Turkism and North-East Turkic. Gulistan Translation was translated into the dialect of Kipchak by Seyf-i Saray？ in the 14th century. Sa'di's world-class work with the work of Bostan, has been translated into many languages in the world. The first study on Gülistan Translation belongs to Ali Fehmi Karamanl？o？lu; In this work, which was published in 1968, language characteristics of Gulistan Translation, texts, notes and poems were given. Later, in 1969, the text and the dictionary of Gulistan Translation were published by Andras Bodrogligeti. In 1975, Emir Necibo？lu Necip published two volumes of publications of the Academy of Sciences of Kazakhstan, examining the language characteristics and vocabulary of Gulistan Translation. In addition to these works, Osman Fikri Sertkaya, Hatip Usmanov and Zaynap Maksudova's articles on Gülistan Translations are available. Our work is generally based on the publication of Ali Fehmi Karamanl？o？lu; but there are also some verbs that are different from Karamanl？o？lu in reading and understanding some words. In our work, the verbs derived from this transitive verb have been determined and their meanings, origins and examples have been given. In addition, some evaluations related to some verbs have been tried to be done
Anacoluthons in Gulistan Tercumesi of Seyf-i Saray？
Hayrullah Kahya
- , 2019,
Abstract: Qipchaqs known as Kipchak/Kifcak in the East, Kuman in the West, and Polovest in Russia, lived in the Qipchaq steppe, the Danube river basin, the Balkans, and the MiddleEast throughout their history. They founded the Mamelukes state (1250–1517) in Eygpt, and they created great Qipchaq literature there. The Gulistan, written by Sa’di al-Shiraziy, one of the greatest Persian poets, was translated from Persian to Qipchaq Turkish by Seyf al-Sarayi, a Qipchaq poet. This translation is one of the most important books among all Qipchaq books in terms of being a reflection of basic Mameluke Qipchaq Turkish features. This book, known as the Gulistan Tercumesi in Turkish, was academically prepared for publishing by Ali Fehmi Karamanlioglu during his associate professorship in 1968 in Turkey. In this study, all of the sentences in the Gulistan Tercumesi prepared by Karamanlioglu have been analyzed in terms of their anacoluthons. All of the anacoluthons in the Gulistan Tercumesi have been placed in three categories in terms of their usage: (a) conversations, (b) translations, and (c) other cases. The most common place for anacoluthons in the Gulistan Tercumesi is in conversational sentences, which are very typical in Turkish languages. Because anacoluthons appear in both spoken and written Turkish languages, they are most often found in conversations. However, it is important to note here that the Gulistan Tercümesi is an original work, although it is a translated book. Regular sentences in the Gulistan Tercumesi are more dominant than anacoluthons, which is quite normal in terms of general Turkish rules. In our opinion, this dominance is a result of Seyf’s Turkish language consciousness and his great knowledge of three languages
Muhammad Ma‘r？f al-Trabzon？ and His Work ‘Sharh al-Qas？dah al-Ta’iyyah’
Hassan Abdallah ALZYOUT
- , 2019,
Abstract: There are longstanding and rooted relations between Classical Turkish literature and Arabic literature. One of the cases to show this is the fact that many qasidahs were the source of sharhs in Turkish. The Turkish literature has so many qasidahs explained from Arabic language as sharhs; such as: “Bānet Su‘ād" by Ka‘b b. Zuheir, "al-Munfarijah" for Ibn al-Na？wī, "al-Burda" for al-Bū？īrī. This obviously indicates the deep relation between the Arabic and the Turkish literature. The first commentary was for the poem "al-Tā’iyyah al-Qubrā" or "Nazm al-solūk" which is considered as one of the most important qasidahs explained in Turkish language and it is called "al-Tā’iyyah" because its verses ended with the rhyme "Tā". This poem is written by Ibn al-Fārid？, who is one of the most famous poets in the Arab Islamic literature. There are some other poems by Ibn al-Fārid？ that were also explained in Turkish language such as: "al-Khamriyyah" and "al-Rā’iyyah". The first commentary was "Shar？ al-Qa？īdah al-Tā’iyyah" by Mu？ammad Ma‘rūf al-？rābzonī who lived in the 16th century. In the first part of this article, which is mainly divided into two chapters, information is given about Mu？ammad Ma‘rūf's life and works. In the second one, the mentioned sharh is examined in terms of the methods, the contents and the references of "Shar？ al-Qa？īdah al-Tā’iyyah"
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