Letteratura scientifica selezionata sul tema "Turkish Interlinear translations"

Thıs paper compares the translation of words and concepts of Qur’an in Rylands version, which is considered as one of the earliest interlinear translations of Qur’an, representing the features of Eastern Turkish that existed earlier than Chagatay period and in Qur’an translations published in contemporary Turkish and Kyrgyz. In terms of glossary, the interlinear translation of the Qur’an (Rylands version) contains many common words that can be frequently noticed in Uyghur texts as well as in “Kutadgu Bilig” and “Divanu Lügati’t-Türk.” Many of these words, correspondingly, can also be shared with other Turkic dialects (such as Kypchak, Oguz). This list of glossary comparison also includes Turkish, respectively. Thus, it will be determined whether the phrases and words that have survived up today have undergone some changes due to the translation of Qur’an that was written in the 14th or 15th century, according to one point of view, or due to another translation that had been written in an even earlier period, according to another point of view, or remained the same. Later, structures and meanings of the glossary will be discussed in brief, and the correspondence of Turkish religious meanings and concepts to the words, concepts, and phrases (by creating a conceptual field) will be analyzed. Statistics will also be included at the end of the study. Findings about the translation methods through using the corpus will also be included in our study.

Abstract Recent discoveries and overlooked documents help us to understand the spread of the Dalāʾil al-khayrāt in a region stretching from the Tatar lands to the Tarim Basin, passing Bukhara and Kokand along the way. This paper by no means aims to provide a historical survey of al-Jazūlī’s prayer book in Central Asia. Rather, I introduce some leads for research on the basis of several manuscripts. A first issue is that of chronology and geography: terminus a quo, terminus ad quem, and the geographical extent of the book’s production and circulation should be revised. A second question regards the circuits of circulation: manuscript designs and illustrations reveal influences from various regions and an evolution in uses. A third lead consists in investigating the education: Sufi training and Qurʾanic institutions such as Dalāʾil-khānas played an important role, while Persian interlinear translations, reading notes in Chaghatay Turkish, and commentaries (sharḥs) suggest a complex reception process.

<p>The article raises the issue of translating the works of national literatures through an intermediate language since most of the works of the peoples of Russia find their readers in the world thanks to the Russian language. The urgency of this problem is obvious in modern conditions when the interest in Turkic-speaking literature is growing, and many Russian poets, like in the Soviet era, see themselves as the translators from national languages. On the example of the translation of the poem «tɵshtǝgechǝ bu kɵn – sǝer Һǝm iat …» (“the day is like a dream”) of the contemporary poetess Yulduz Minnullina both the strengths and the weaknesses of the modern translation school are considered. The word for word translation can lead to the unification of differences between literatures when the dominant language (the Russian language) imposes certain aesthetic principles on the original text. The most important aspect of the topic of interest is the consideration of the role of interlinear translation in the establishment of interliterary dialogue. Through interlinear translation a foreign work, endowed with its special world of ideas, images, national and artistic traditions, serves as the basis for dialogical relations that are indispensable for both the Russian-speaking reader who discovers the “other” literature, and the very work that is included in the dialogue in the “large time”. At the same time, the elimination of differences between literatures occurs when the translator, through the Russian language, by means of line-by-line translation, introduces the features of his own consciousness into a foreign work. In this case, the translation simplifies the content of the literature, equalizes the artistic merits, thereby projecting the life of the work onto communication, rather than dialogue.</p>

Türkleşen Harezm’de Türk dili bir edebiyat ve yazı dili olmuş ve bu durumun doğal bir sonucu olarak bu coğrafyada Türk dilinin tarihine ışık tutacak önemli eserler vücuda getirilmiştir. Bu eserlerden bir tanesi de Zemahşerî’nin kaleme aldığı Mukaddimetü’l- Edeb’idir. Kullanışlı bir sözlük özelliğine sahip olan Mukaddimetü’l- Edeb, oldukça itibar görüp sevildiğinden istinsah edilmiş çok sayıda nüshası bulunmaktadır. Literatürde adı geçen eserin nüshaları ile alakalı birçok çalışma ile karşılaşmak mümkündür ve yapılacak araştırmalar neticesinde bu çalışmaların içeriğinde güncelleme yapmak kaçınılmazdır. Eldeki makale, daha önce herhangi bir çalışmada bahsi geçmeyen Süleymaniye Kütüphanesi İzmir kısmında 672 numara ile kayıtlı, Mukaddimetü’l- Edeb’in yeni bir nüshasını tanıtma amacını taşımaktadır. Çalışmada öncelikle Mukaddimetü’l- Edeb’in Türkçeye çevrilen nüshaları, ardından nüshanın imlâ ve dillik özellikleri hakkında bilgi verilmiştir. Kolofonunda istinsah tarihi olarak 877 kaydı düşülen eserde Arapça sözcüklerin Farsça karşılıkları verilmiştir. Bunun yanında bu sözcüklerin Doğu ve Batı Türkçesine çevirisi yapılmıştır. Bu bağlamda eldeki nüsha; fonetik, morfolojik ve leksik anlamda önemli bir kaynak niteliğindedir. Türkçenin her iki sahasına ait çevirilerinin olması sebebiyle eser tanıtılırken aynı zamanda her iki sahasına ait imlâ ve dillik özellikleri karşılaştırmalı bir şekilde verilmiş ve eser üzerinden örneklendirilmiştir. Son olarak Mukaddimetü’l- Edeb’in Türkçenin söz varlığı bakımından önemi vurgulanmış ve konu ile ilgili çalışmaların arttırılması gerektiğinin altı çizilmiştir.

A corpus of 170 partial Arabic blends in which the first and/or second constituents are shortened was collected from several Arabic resources and subjected to further analysis to explore the structure of Arabic partial blends; blend types (attributive/headed); which constituents and which part is shortened; the kind of relation that exists between the constituents of Arabic blends; and the contexts or registers which favour the formation of lexical blends. Blends consist of two or more words merged into one new word. Blending involves shortening of one constituent or both. It involves creating new words by omitting part of the original word but retaining its original meaning. Partial blends consist of a splinter, i.e. shortened constituent (تركو Turko; انجلو Ango, افرو Afro, قطر Qatar, ايبرو Iberian, أورو Euro,يهو Jewish, أحيو biology, القرو-وسطي , أمنو security, سع Saudi, جمهو republic) and a head (full constituent) that combines with it. Data analysis showed the following: (i) compounds with multiple blends with different splinters from the same lexical items (فَحْم السكر carbon+sugar > فَحْمَس ،فَسْكَر ،فَحْسك ، فَحْكَر); (ii) blends with a final reduction in the first constituent كهرمغنيطيسي) electromagnetic(; (iii) blends with a splinter as a first constituent+the combining vowel /o/ (تركوخليجي Turkish+Gulf; هندو إيراني Indo-Iranian); (iv) three-and four-constituent blends (الأنجلو-صهيو-فارسي-أمريكي Anglo+Zio+ Persian+American); (v) Blends with prefixes that are shortened particles/adverbs (قبتاريخ pre-historic; بيسطري interlinear; فوبنفسجي ultraviolet; غِبُّلوغ post puberty; تحبحري undersea); (vi) blends with initial reduction in the second constituent resulting in the suffix {el} (امريكائيل) America+el last syllable in Israel); (vii) splinters with initial reduction in the second constituent (بيروتشيما Beirut +Hiroshima; عبقريشتاين (genius+Einstein); (viii) imperfect blends with final reduction of first constituent + initial reduction of second constituent (متشائل pessimist+optimist; جزائسطينية Algeria+Palestinian); (ix) technical blends (برمجاني freeware; حَمْضَلون acid+vinegar); and (ix) blends with overlapping consonants (أنفمي nose+mouth; عربيزي Arabic+English; قببلوغ (قبل+بلوغ) pre-puberty; سوداناس Sudan people). Syntactically and semantically, the relation between constituents of a blend containing a prefix/suffix is exocentric and syntagmatic but it is endocentric and paradigmatic in blends in most of the categories. Recommendations for testing the Arabic blend recognition, comprehension and interpretation by translation students are given.

In this study, the sources of the Delhi Turkish Sultanate written in Indic languages between the 12th and 14th centuries are introduced. Their essential features, historical value, and some problems are summarized in this respect. The Delhi Turkish Sultanate has a vibrant diversity of primary sources. Although most of these sources were written in Persian by Muslim names, there are also significant works written in the prevalent languages (Sanskrit, Prakrit, etc.) in the Indian subcontinent by the non-Muslim subjects of the Sultanate. Accordingly, the scope of the study has been determined as the works written in the Indic languages (Sanskrit, Prakrit, etc.) between the 12th and 14th centuries. Introducing the publications and translations of these sources, which are almost unknown to our academic writings and are not used in history studies except for a few minor references, may gain a different perspective and depth to the studies of Delhi Sultanate and medieval India carried out in Turkey. Therein, it has been determined that the works of Ṭhakkura Pherū (b. ca. 1270 A.D.), a Jain assayer who served in the Sultanate's treasury during the Khaljī dynasty, contain precious information. Pherū is a versatile scholar who has left seven works on miscellaneous subjects. His works, written in the Apabhraṃśa dialect, were unearthed in 1946 and were gradually made obtainable in publications and English translations. Some of his identified works are: Jyotiṣasāra is about astronomy and astrology, Dhūtātpatti is about metallurgy and perfumery, Dravyaparikṣā is about numismatics and exchange of coins, Ganitasāra is about arithmetic, Vastusāra is about architecture and iconography, and Rayaṇaparikkhā is about gemology. Besides these, there are other monographs assessed in the Jain religious literature. It has been determined that Dravyaparikṣā and Rayaṇaparikkhā, which are among the aforementioned works written between 1291 and 1323 A.D., contain tables, lists, and explanations showing the crop/land or coin/alloy ratios, which provide precious data on the economic circumstances of India in the middle ages. The data in these tables, created according to the Indian medieval metric and weight systems, were translated into modern measurement standards through English translations and evaluations and brought to Turkish literature. Moreover, it has been revealed that the interlinear information provided by Pherū holds essential glimpses into the essence of Muslim-non-Muslim relations in the Sultanate. At the end of the study, it is pointed out that detailed expert evaluations of Pherū's works will make significant contributions not only to the studies of the Delhi Turkish Sultanate but also to the medieval science history literature.

After Turks had accepted Islam as the official state religion, the Qur’an was translated into Turkic as a whole. The emergence of the Islamic religion in the Arabian Peninsula dates back to the VI-VII centuries. The adoption of Islam as the official state religion among the Turks corresponds to circa three centuries after the birth of Islam. Suppose some Turkic tribes and small communities are exempted. In that case, Idil (Volga), the first independent Muslim Turkic state accepting Islam as the official state religion, is the state of Volga (Idyll) Bulgaria. Thus, Volga (Idyll) Bulgarian Khanate, the first independent Turkic-Islamic state, was completely far from Islamic countries, Bulgarian territory joined the Islamic geography with the acceptance of this religion, and the Bulgarian nation also accepted the spiritual authority of the Abbasid Caliphate. The Qarakhanid Khanate, the Ghaznavid dynasty, and the Seljuq dynasty emerged as the Turkic-Islamic state in later periods. With the acceptance of Islam as the state religion, the translation of the Qur’an into Turkic accelerated. As the patron of the religion was a state institution in this way, translation activities gained an official quality. The first translations of the Qur’an into Turkic were made using the word-for-word translation technique, which is often referred to as interlinear translation. Turkic equivalents were given to each Arabic word mentioned in the Qur’an. This method called interlinear translation is the translation technique seen in the first early Qur’an translations. Bilingualism was taken as the basis in the translations of the Qur’an, which are supposed to be made in the region of Transoxiana. In other words, both Turkic and Persian equivalents were given to Arabic words in the Qur’an translations made in this region. In the 10th century, Persian and Turkic were common languages of culture in the regions of Samarkand and Bukhara. Today, Persian domination is discussed in this geography.

AbstractThis article explores the genealogy of the Persian Qur’ān translation of the eighteenth‐century Indian scholar Shāh Walī Allāh (d. 1762/3). Firstly, I argue that this translation engendered a populist engagement with the Qur’ān, which allowed Walī Allāh to decentralize the interpretive agency of the Mughal scholarly class, all the while building his own authority. Including the Arabic text with the Persian translation allowed lay Muslims to recite the text, but with the new caveat of understanding it. Secondly, I argue that Walī Allāh's amalgamation between ‘under‐the‐line’ and ‘succinct summary’ models in his interlinear translation affirmed the inimitability doctrine. This is the belief that the Qur’ān is inherently defined as an Arabic text, in word and meaning. Thirdly, I argue that the inclusion of the Arabic text in this translation prevented the potential emergence of a hegemonic interpretation by a subversive political authority. The results of this hypothesis can be observed in relation to nineteenth‐century British efforts of translating Islamic law texts into English common law in India; and twentieth‐century attempts by secular nationalists in producing a Turkish‐only Qur’ān in modern Turkey. Walī Allāh's Qur’ān translation also carved a path for later Urdu and English Qur’ān translators to follow.

Abstract The fable of an insect and a mouse (or some other animal), who marry and embark on a life together, only to end in tragedy, is widely disseminated from the Mediterranean region to India. One version involving a beetle (Ṭuroyo keze, Kurmanji kêz) circulates throughout Anatolia and Iraq. The following Ṭuroyo and Kurmanji version was recorded during the 2020 summer field season of the Russian expedition to Ṭur Abdin in the village of Dērqube from a speaker of the Bequsyone dialect. She relates the narrative portions of the fable in Ṭuroyo, but switches to Kurmanji for its versified portions. In addition to the text and a translation, this study includes an interlinear glossing. It also discusses the motifs of the fable according to the standard classification scheme, as well as its relationship to other attested versions collected in various languages including Arabic, Kurmanji, and Turkish.