During the Uyghur period, the Turks translated the terms relating to Manichaeism and Buddhism into Turkish. Similarly, during the Karakhanid period, after accepting Islam, they also translated many Islamic phrases into Turkish. The core of the language, specifically the conventional techniques employed throughout the Uyghur era to generate religious terminology, constituted the main source of Turkish religious terms at that time. Various methods started with God’s names, and Turkish terms associated with concepts like worship, prayer, and the afterlife emerged. Indeed, the literature has conducted numerous studies to determine religious term vocabulary. A closer examination of this research reveals that it primarily concerns the identification of religious terminology, yet it lacks detailed insights into the processes by which these terms are created.

The objective of the study is to address the existing knowledge gap in the subject by examining the techniques applied to the development of Turkish religious vocabulary through the analysis of Quran translations. Within this particular framework, in order to examine the translations of Karakhanid Turkish, an ancient dialect that influenced Eastern Turkish, as well as Uzbek Turkish, a modern dialect spoken by its current representatives, the document analyzis methodology, a qualitative research approach, was employed. The academics acknowledged TIEM 73 as the initial Quran translation, whereas Muhammed Sadk and Alaaddin Mansur authored two Quran exegesis in Uzbek Turkish. Abdullah Kök and Suat Ünlü were used as the basis for TIEM 73. We identified the surah name and verse number of the terms from the Uzbek Turkish exegesis and established them next to the samples. In these translations, we compare and discuss the formation methods for religious terminology. This reveals the methods used to establish religious terms during Eastern Turkish formation, the extent to which these methods persisted in Uzbek Turkish centuries later, and the addition of new ones. The present study does not include all of the religious phrases that have been identified in previous research. Instead, the article focuses on elucidating a select number of instances wherein these terms were formed an examining the techniques employed by the Turks to develop them.

Our study reveals that both Karakhanid Turkish, a historical dialect, and Uzbek Turkish, a contemporary dialect, utilize identical processes of term derivation when forming religious phrases. The works employ ellipsis, semantic transfer, derivation, compounding, reduplication, onomatopoeia, and lexicalization methods to form religious terms. The findings of the study are presented as follows:

The most frequently used term formation method in TIEM 73 and in Quran exegesis written in Uzbek Turkish is ellipsis. This method often forms elliptic structures from adjective clauses formed with participles.

Upon examining the religious terminology employed through ellipsis in TIEM, it is striking that the translator uses all the suffixes that he thinks will best correspond to the word in the Quran, rather than certain suffixes, in the formation of both religious concepts and words expressing the creator. We observe that the translator primarily employs the ellipsis method in instances where the noun precedes the adjective element. We have determined that these examples primarily serve to define the attributes of God.

Semantic transfer creates religious terms by attributing a religious meaning to an existing concept in the language, particularly in accordance with the least-effort principle. The widespread use of this method in work hinders terminology.

The derivation method established religious terms using different suffixes. We have determined that both dialects formed religious terms with the same meaning by adding different suffixes to the same base. This demonstrates that Turkish is not only a suitable language for the formation of terms, but it also has the capacity to prevent confusion regarding terminology.

The auxiliary verbs utilized in compounding might differ in both dialects. For example, boyun ber- (TIEM 73); bo’ysun-~bo’yinsun- (OT). The inability to express the term with a single word indicates that the terminology has not yet been. It is also noteworthy that religious terms formed by compounding have high semantic permeability. One could argue that the authors of these terms benefit from concretization as it helps them visualize their intended term in the reader's mind.

The methods of onomatopoeia and lexicalization are rarely used in the formation of religious terms. The religious term created by lexicalization is not identified in TIEM 73, but only one example is found in exegesis in Uzbek Turkish.

Methods that can be replicated with different additions to the same term are valuable in revealing the richness of the Turkish language in speech production. These methods include finding different responses to the same term, adding additional diversity, adding new meanings to already existing words in the language, and utilizing all the possibilities of the language. However, this richness also raises a significant challenge in terms of incompleteness and termination barriers. Therefore, it is crucial to establish a common dictionary of religious terms in the Turkish world.