صيغ الامر في العربية والترکية من خلال الترجمة الترکية لمعاني سورة الکهف دراسة تقابلية تطبيقية | ||
| مجلة تطوير الأداء الجامعى | ||
| Article 6, Volume 17, Issue 2 - Serial Number 30, February 2022, Pages 103-122 PDF (1.15 M) | ||
| Document Type: المقالة الأصلية | ||
| DOI: 10.21608/jpud.2021.105859.1052 | ||
| Author | ||
| عبده زيدان علي احمد* | ||
| کلية التربية | ||
| Abstract | ||
| ملخص البحث : يقوم البحث على فرضين رئيسين هما : لصيغ الأمرفي العربية خصائص تميزها عن نظيرها في الترکية إشکالية ترجمة معاني سورة الکهف إلى الترکية وخاصة ما جاء في السورة من صيغ الأمر . ويشتمل البحث على ثلاثة عناوين رئيسة هي : صيغ الأمر وأمثلتها في سورة الکهف . صيغ الأمر في اللغة الترکية وترجمة أمثلتها في سورة الکهف . لدراسة التقابلية . وکانت بعض نتائج البحث کالتالي : ن لغة القرآن معجزة في مبناها بما يجعلها مستحيلة التطابق مع اللغة الترکية , عند نقل صور وصيغ الأمر من القرآن إلى اللغة الترکية کما في الأمثلة من سورة الکهف . في : المثال الأول , والثاني وکذلک في ترجمته للفعل (واتلو) الى اقرأ فهناک فرق بين التلاوة والقراءة . وإن کانا شبه مترادفين إن لغة القرآن معجزة في معناها , فرغم استحالة نقل معاني ودلالات الأمر في سورة الکهف إلى اللغة الترکية فإن رسالة هذه الأوامر تحققت في سلوک وقناعات الترک من خلال الترجمة . کما في ينشر ويهيئ. وإن أخطأ المترجم أيضا في جعل الفعل (ليعلموا) اللام فيها للأمر وهي للتعليل . ورد الفعل (قل) ثماني مرات , أمر من الله لمحمد – صلى الله غليه وسلم – منها سبع مرات المراد بها أمته , ومرة واحدة الأمر فيها خاص بمحمد صلى الله عليه وسلم وقد فطن المترجم لذلک عند ترجمته . de)) أما غيره فترجمته (de ki ) ولا يشرک بعبادة ربه أحدا) . وکأن من يخالف ذلک يکن مشرکا . Abstract The research is based on two main hypotheses: 1- Arabic imperative forms have characteristics that distinguish them from their Turkish counterparts 2- The problem of translating the meanings of Surat Al-Kahf into Turkish, especially the imperative forms presented in the surah. The research consists of three main subtitles: 1- Imperative forms and their examples in Surat Al-Kahf. 2- Imperative forms in Turkish and the translation of their examples in Surat Al-Kahf. 3- The contrastive stuhe research results were as follows: 1- The language of the Quran is miraculous in its structure, which makes it impossible to be identical with the Turkish language when the conveying of the Imperative forms and variations from the Quran to the Turkish language was attempted, as in the examples of Surat Al-Kahf- in the first and second examples, as well as in the translation of the verb ‘recite’ [Itlu] to ‘read’ [iqra’], as there is a difference between recitation and reading, even if they are near synonymous. 2- The language of the Quran is miraculous in its meaning– despite the impossibility of conveying the meanings and connotations of the imperative form in Surat Al-Kahf into the Turkish language; the message of these commands was realized in the behavior and convictions of the Turks through the translation. As in the verbs ‘spread’ [yanshur] and ‘prepare’ [yohaye’], even though the translator mistook the morpheme [le], prefixed for either causation or forming the imperative form of the verb, for the imperative usage instead of its correct causal usage, in his translation of [le-ya’lamu] ‘so they know’. 3- The im NJperative verb ‘say’ [qul] occurs eight times- as an order from God to Muhammad -- Peace be Upon Him--. In seven times out of the eight, the intention was to relay the commandment to his [Umma] (the collective community of Islamic people), and in the eighth case, the command was specific to Muhammad -- Peace be Upon Him--, of which the translator took note in his translation, using ‘say’ [de]while other translators misconstrued it as they translated it into ‘say/relay that’ [de ke]. Similar to the Turkish usage of Imperative forms for the singular and plural third person, so does Arabic in its usage of the prefix morpheme [le], (that, when prefixed to a third person verb in the present tense, forms the imperative mood in the third person). It can also be prefixed to a second person verb in the present tense to form the imperative mood in the second person. In the examples 5, 6, and 7, the imperative mood was in the third person, even though the speech was directed at a present person but it wasn’t specified: (So send one of you with these silver coins of yours to the city, and let him find which food is the purest, and then bring you provisions from it. Let him be ˹exceptionally˺ cautious, ... ). Also in examples 16 and 17, the speech was directed at the impersonal ‘who’, so the third person was used (And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve."), for the command was general and comprehensive to all people in their freedom of belief or disbelief, and it was in the imperative to underscore the freedom of choice and the exclusive nature of the two choices with no alternative third. The final verse of the surah concludes with an imperative form of this type (impersonal third person) - it highlights a good conclusion, what God desires of His worshipers, and what believers must adhere to: (So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone.) indicating that whoever disobeys this command, becomes a polytheist. | ||
| Keywords | ||
| صيغ الأمر; بين الترکية والعربية; معاني سورة الکهف | ||
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