Reading and Interpreting Recommendations for the Nahj al-Farādīs
Samet OnurThe correct reading and understanding of works, such as the Nahj al-Farādīs, which are extremely important for the history of the Turkish language and Turkology studies, is essential for Turkish philology. The misreading and/or misinterpreting such works may directly affect other studies and lead to erroneous conclusions. Thus, any corrections to such important works are of considerable importance. This study aims to offer recommendations for re-reading and re-interpretation to contribute to a more accurate reading and understanding of the Nahj al-Farādīs. It is seen that the errors in the edition of the Nahj al-Farādīs are sometimes caused by the reading, sometimes by the interpretation, sometimes by the copyist, and sometimes by the Arabic diacritics. This study focuses mainly on copying, pointing, reading and interpretation errors that can lead to misunderstandings of the text, ghost words or meanings, and misinterpretations of the phonetic and morphological characteristics of the period. For the reading and interpretation recommendations presented in this study, methods were used, such as quoting witnesses from different historical texts in the Turkish language, interpreting words according to the sentence or narrative in which they appear, and comparing the text with original Arabic or Persian sources. Recommendations for reading, interpretation or additions to the meanings in the index are presented in alphabetical order of the words suggested for correction in the transcribed text and/or index.
Nehcü’l-Ferâdîs Üzerine Okuma ve Anlamlandırma Önerileri
Samet OnurNehcü’l-Ferâdîs gibi Türk dili tarihi ve Türk dili araştırmaları için son derece değerli eserlerin doğru okunup anlaşılması Türk filolojisi için oldukça önemlidir. Bu gibi eserlerde yapılan yanlış okuma ve/veya anlamlandırmalar başka çalışmaları da doğrudan etkileyerek hatalı çıkarımlara yol açabildiği için bu eserlerin ilmî neşirleri üzerinde yapılacak her bir düzeltme büyük öneme sahiptir. Bu çalışmanın da maksadı Nehcü’l-Ferâdîs’in daha doğru okunması ve anlaşılmasına katkı sunmak adına transkripsiyonlu metin ve dizin üzerinde okuma ve anlamlandırma önerileri sunmaktır. Nehcü’l-Ferâdîs’in ilmî neşrinde yer alan hataların bazen okuyuştan, bazen anlamlandırmadan, bazen müstensihten ve bazen de harekelendirmeden kaynaklandığı görülmektedir. Bu çalışmada esasen metnin yanlış anlaşılmasına, gölge sözcük veya anlamlar oluşmasına, dönemin ses ve biçim özellikleri noktasında hatalı yorumlar yapılmasına neden olabilecek olan istinsah, hareke, okuma ve anlamlandırma hataları üzerinde durulmaktadır. Çalışmada sunulan okuma ve anlamlandırma önerileri için Türk dilinin farklı tarihî metinlerinden tanıklar gösterme, sözcükleri içinde yer aldıkları cümle veya anlatıya göre anlamlandırma ve metni Arapça veya Farsça kaynak metinlerle karşılaştırma gibi yöntemler kullanılmıştır. Okuma, anlamlandırma veya dizinde yer alan anlamlara ilave önerileri; transkripsiyonlu metinde ve/veya dizindeki düzeltilmesi önerilen sözcüklerin alfabetik sırasına göre sunulmuştur.
Nahj al-Farādīs, written by Mahmūd bin ‘Alī al-Sarayī al-Kardarī in the middle of the 14th century, before 1358, is considered one of the texts that best reflects the characteristics of the Khwarezmian Turkish period. The work was probably written in the capital of the Golden Horde, Saray, and its manuscript copies soon spread over a wide geographical area, including Anatolia and Egypt. However, the Volga region was the region where it spread the most and was most influential.
Eckmann intended to publish the critical text of this significant source of the Turkish language based on the Yeni Cami copy and by comparing it with the Paris copy. However, he died before he could publish his work. Eckmann’s work was later published with some corrections by Tezcan and Zülfikar, and Ata prepared the index of the Nahj al-Farādīs based on this edition. Some scholars proposed many corrections to the transcribed text after the edition was published. This study will not repeat the suggestions for re-reading made in these studies unless necessary. The present study aims to offer suggestions for the correction of copying, reading and interpretation errors which may lead to misunderstandings of the text, ghost words or meanings, incorrect interpretations in terms of the phonetic and morphological characteristics of the period. These issues may arise due to errors in reading, misinterpretations, or mistakes made by the copyist. This study provides recommendations for re-reading (→) or re-interpreting some words and for adding meanings to some words in the index (+):
aḳ- ‘to raid,’ ammā + ‘as for,’ apra → asra, arıġ + ‘exempt; holy; halal,’ arıġlıḳ + ‘exemption,’ baġır +‘stomach,’ bastur- ‘to cause to trample,’ baştın ‘from the beginning, again,’ bel-ḫōd ‘on the contrary,’ bildür- + ‘to make someone rule something,’ bol- + ‘indicative declension; copula,’ bolmasa ‘whereupon,’ büken → bögen ‘tripe,’ bütünlükin ‘surely,’ çoġla- ‘to cry out, shot; to scold,’ edeb ḳıl- ‘to chastise; to correct,’ e ͡gek ‘chin,’ er- + ‘to exist,’ erklen- ‘to be in charge,’ eye → aya ‘palm of the hand,’ eymen → im̄in ‘secure,’ ezil- ‘to be made wet,’ ḥāl + ‘time present,’ ḫoca → ḫv āca-sarāy ‘eunuch,’ illā ‘except, only,’ i ͡gen + ‘yes, of course,’ ḳabūl ḳıl- + ‘to promise to give a ley,’ ḳadersiz → ḳadrsız ‘worthless,’ ḳaḳ- ‘to knock (on the door),’ ḳanġusuz ‘insatiable (to look at),’ ḳatı → vaḳtı (vaḳtı ḫoş bol- ‘to be happy’), ḳatıl- ‘to infere,’ ḳatın- → ḳaltın-, ḳavurtlıġ → ḳavurtsıġ, ḳayġı → katıġ ‘something eaten with one's bread,’ kir- + ‘to come into someone’s presence,’ ḳonuḳluḳ ḳıl- ‘to prepare a feast,’ ḳop- → ḳuvvatını (kö ͡gül ḳuvvatı: tranquility, peace of reassurance), ḳoy- → ḳuy- ‘to pour,’ köre → kör- ‘to follow, to obey,’ körüşgülüg ‘farseeing,’ mu ͡gluġ ‘needer,’ mu ͡gsuz ‘not in need,’ mühür → mehr ‘a widows share for life of her husband’s estate,’ öçek → üçek ‘roof,’ ölügse → ölüg, örge- → ürge- ‘to dwell, tarry,’ öz → or, öz ḳur- → arḳur- ‘to encounter,’ öz andām → ud andām ‘genitals,’ saḳsıḳ ‘a material made by firing clay, ceramic,’ sekit- ‘to scold,’ sıltaġ → tıltaġ, taḳıl- ‘to disperse,’ tap → tın ‘halter,’ tayan- → tıyan- ‘to quiet down, take a rest, stop,’ tek ḳal- + ‘take a rest, stop,’ tėmür-tiken ‘thistle,’ tobra ‘nosebag,’ tuynaḳ → tunyaḳ, tünek ‘bedroom,’ urluḳ ‘seed,’ uza- ‘to become long drawn out,’ uzaḳ ‘long,’ vafātı bol- ‘to die,’ bir yansı bol- ‘to stay aside, to go away,’ bir yansı ḳıl- ‘to rotate in another direction,’ yauḳ ‘close,’ yėldür- ‘to be defeated,’ yırt- + ‘to savage,’ yigit → bitig, yupula- → yobula- ‘to mock, ridicule,’ yolçı ‘guide,’ yöne- → yun- ‘to perform ablution,’ yul- ‘to buy,’ zehr → zehre ‘audacity’.
