سفر علمی دکتر ح. م. صدیق به اوزبکستان

دکتر ح. م. صدیق به دعوت یونسکو برای شرکت در مراسم بین المللی «ترانه‌های شرق در آسیای میانه» که در شهر سمرقند تشکیل شده بود به اوزبکستان سفر کردند و در پژهشکده‌ی امیرعلیشیر نوایی سخنرانی نمودند. متن فارسی و انگلیسی سخنرانی استاد را که از هم متفاوت هستند و در دو پنل متفاوت اجرا شده،‌ در زیر قرار می‌دهیم:

 رشته‌های پیوند فرهنگی و معنوی ملت‌ها گسست‌ناپذیر است زیرا که در اعماق قرون و اعصار و تکوین مدنیت‌های تاریخ بشر ریشه دارد. در هر دوره از تاریخ و در هر منطقه از جهان، اگر دولتی و حکومتی توانسته است به این حبل متین چنگ بزند انسان‌ها در آرامش و آسایش به ایجاد عناصر و ارزش‌های معنوی و مادی دست زده‌اند.

در تاریخ عرفان اسلامی، عارفان حق‌گوی فراوانی پیدا آمده‌اند که تبلیغ‌گران این رشته‌ها که منتج به وحدت دل‌ها می‌شده، دست زده‌اند. یکی از آن‌ها شاعر عارف بزرگ ما مولانا جلال الدین محمد بلخی ثم الرّومی است که توانست از همه‌ی توان و استعداد و نبوغ خود بهره جوید و انسان‌گرایی و هومانیسم را تبلیغ نماید و عاشقانه زیستن را به انسان‌ها بیاموزد و عشق را بستاید.

یکی دیگر از این گونه نابغه‌های تاریخ فرهنگ بشری امیرکبیر علیشیر نوایی است که او نیز عشق را می‌ستاید و می‌گوید:

ای نوایی! کؤنلومه امر ائتمه ترک عشق کیم،

اول سمنددور ایمس اوت فرقتی امکا آنگا.

و یا می‌گوید:

نوایی کؤنگلینی کؤپ مهر ایله آلدی اول آی آنداق،

کی آلغای مشتری قلّاشلار مالین مزاد ائیلب.

و یا:

ای نوایی! ایسته‌سنگ تینماق ایشینگ تینگری‌گه سال،

یوقسا مین سعی ائیله‌بن سیندیم،‌کؤنگول سیندیرمادیم.

 

و در معارضه‌ی عقل و عشق یک دفعه فریاد بر می‌دارد که:

تیلبه‌لیکدن عقل ساری ایسته‌میش زاهد مینی،

ای نوایی! مونجا نادان بیلمس ایدیم آنی مین.

 

در جایی که از خلقت کاینات سخن می‌گوید، تأکید می‌کند که هدف از آفرینش و خلقت انسان، عرفان بوده است و از این روست که انسان باید به سلوک در مراتب انسان‌گرایی بپردازد و با عشق و صفا جهان را سرشار کند:

فنا دشتینده سیری بولغاج تمام،

حق آندین سونگ ایتکای عطا اول مقام.

کی بیر جذب ایله آشنا بولغای اول،

مقیم حریم صفا بولغای اول.

سفر علمی دکتر حسین محمدزاده صدیق به اوزبکستان

سفر علمی دکتر حسین محمدزاده صدیق به اوزبکستان

سفر علمی دکتر حسین محمدزاده صدیق به اوزبکستان

 

Background about my research on Ali-Shir Navai’s scientific life

 

During my 5 years of scientific experience, I have researched Persian and Turkish works of Ali-Shir Navai’s, and I have benefited from Ali-Shir Navai’s works and my research in the area in the magazines that I was editor in chief (i.e. Yoldash, Yeni Yol, Inqilab Yolunda and Sahand), in my essays, hand-outs and books which have been used for teaching of Turkish prose and poetry. However, in 2001 shamsi and in Iran, I focused my forty years of research on Ali-Shir Navai’s  texts with an aim to publish Mirza Mehdi Xan Astar Abadi’s (secretary of state in Nadir Shah Afshar’s kingdom) “Sanglax” text which was authored to explain Ali-Shir Navai’s difficult vocabulary. I eventually started the work based on four manuscripts. This work was extended for 10 years and eventually in 2015, it was published in two volumes. The third volume which contained my detailed introduction and a 18 section index was published in 1395.

  1. Sanglax has three main sections:
  • Mabani-al logha: which is to explain grammar of Turkish language and is written to explain Turkish vocabulary better
  • The main text, which is an extensive Persian to Turkish dictionary and based on alphabetical order. The dictionary is not limited to the vocabulary used by Ali-Shir Navai’s, it contains meanings of a vast number of Turkish words.
  • Tazbil, which contains explanations to Persian and Arabic words used in Navai’s works

Sanglax is a book which inspired many of lexicologists of post-Navai era. Among them FAthali Xan’s dictionary, Maqalid Turkiye, Jogatai – Persian Loghat, Al-Lisan Turki, Kurtil dictionary and Jogatai and Ottaman Turkish loghat can be named.

Before my work was done on Sanglax, five people had conducted some research on it. Their works was limited to authoring some articles, Publishing Mabaniyollaghat or publishing prints of the original manuscripts. The five people can be named as:

  • Denison Ross
  • Janson Akman
  • Besim Altay
  • Gerard Clavson
  • Carl Menks

For the first time in the world, I could publish critical text of Sanglax book and additionally an index with 18 sections in Iran. The indices are as below:

  • People, 495 people
  • Places, includes 275 places
  • Books, includes 96 books
  • Tribes, includes 97 tribes
  • Animals, includes 616 species.
  • Plants, includes 388 plants,
  • Musical instruments, includes 44 names and phrases.
  • Arabic words and phrases, includes 562 words.
  • Persian words and phrases, 342 words.
  • Rumi Turkish words, 925 words.
  • Mungolian words, 125 words.
  • Other languages words, 125 words.
  • Poetry list, 4807 verses of poetry.
  • List of proses, 713 phrases.
  • Within text Arabic words and phrases list, 436 phrases.
  • Aliases list, 130 aliases.
  • Metaphors list, 124 metaphores.
  • Poets and their poems list.
  1. In 2005, I prepared Uzbeki Turkish text of Navai’s Muhakemat-al Loghatayn based on the text kept in Istanbul’s Topqapi Saray museum alongside its Azeri Turkish translation and its Latin phonology. Moreover, I added Turxan Gancei’s Persian translation onto it.

In Azeri Turkish translation, it was tried to preserve text, phrases and words way of expression and only Uzbeki’s dialect was translated into Azeri Turkish dialect. I even tried to act the same in translation of poems. However, I mentioned the original text in the Persian part and in the phonetic transcription section the phenology was mentioned precisely.

Muhakemat-al loghatayan, studies both Turkish and Persian languages and to prove the supremacy of the former to the latter. Before him, Sheyx Mahmmud Kashghari, in 466 (h.) compared Turkish and Arabic languages in his book Divan-ul Lughat-al Turk. He resembles the two languages as two betting horses. Four centuries after him, Amir Nezam-al din alishir Navai, with authoring his masterpiece, he started this linguistic discussion with a different approach.

III. My third research on Navai is linked to publication of “Mizan-ul uzan” book. Ami Alishir Navai authoured Mizan-ul Ovzan similar to Abdul Rahman Jami’s Resaleye Arooz. In 1993, Dr. Kamal Arsalan published its Jughatai Turkish text compared to 7 manuscripts along with its Turkish translation in Ankara. I have compared the Ankara text with the manuscript which is kept in the Central Library and documents centre of Tehran University and I prepared a more correct text. Then I translated it into Persian. In Persian translation, I tried to keep Ali-shir Navai’s  style. In transcription of Uzbeki Turkish texts, I translated and transcribed all of the verses of Uzbeki texts. Dr. Kamal Arasalan hasn’t preserved “Ə”, “q” and “x” (which are important features of Eastern Turkic languages) in his work. I have corrected this issue, too.

 

prof. Dr. Hosein Mohammadzadeh Sedigh (Hüseyn Düzgün

Iran-Tahran

 


The New Publication Of Senglâh And The Impotance Of Its With Regard To Classical Persian And Turkish Poetry

Turkish Lexicography tradition which begins with Divanü Lügati’t Türk, has a deep-rooted history.One of the most important example of this tradition is Turkish-Persian Dictionary named Seglâh which belongs to Chagatai field and is drawn up written-work oriented of Ali Şîr Nevâî in 18. Century by Mirza Mehdî who was Khan of Astrabadî at that point. The most essential part of this dictionary is to give place some mongol-oriented words which take place in Turkish and some literal expressions used in poems from Anatolian field beside that Turkish-Persian-Arabic vocabulary which were used in Ali Şîr Nevâî Works. Nevertheless, the importance of the work is much more than this.  Senglah also comprises properties belong to Turkish and Persian poetry.  A sceintific publication of Senglah has been done by Huseyin Düzgün in Iran in 2015.

 

 

 


MUHÂKEMET- ul   LUĞETEYN

Hazırlanan kitap, Əmīr Əlīşīr Nəvāī-nin Muhakəmət-ul Luğəteyn əsərinin, İstanbul Topkapı Sarayı Müzesi Revan kütüphanesinde 808 numaralı Nevāī Külliyyatı içinde 774 b – 782 b sayfaları arasında bulunan, 901 H. (1496 M.) yılında Derviş Muhammad Takī-nin istinsahı olan, kitabın Çağatayca metninin tıpkıbasımı, transkripsiyonu, tarafımızca Azerileşdirilmiş metni ve Turhan Genceyi tarafından 1327 Ş. (1948 M.) yılında Tahranda neşredilmiş Farsça çevirisini ihtiva etmektetir.
Verdiğimiz tıpkıbasımı, 1996 yılında Ankarada neşr olunan F. Sema Barutçu Özönder tarafından hazırlanan neşrden aynen almış bulunmaktayız.
Zannımızca işbu elyazmanın doğru ve sağlam metin olması gerekmektetir. Metnin transkripsiyasını hazırlamakta, yukarıdaki neşrden yararlandıksada, bizce oluşan bazi yanlışları da düzetmeye çalışarak, /ə. / x. / q. / harflarını da sesyazımı sistemine dahil etmış bulunmaktayız.
Azerileşdirilmiş çevirimizin Çağatayca metne daha yakin olmasına çalıştık ve Turhan Genceinin Farsça çevirisini aynı olarak vermekle beraber, eksikliklerini elimizde olan elyazmadan alır, çevirir ve [  ] işareti ile Farsça çeviriye ekledik.
Ben 1979-83 yıllarında İ. Ü. Edebiya Fakultesi, Eski Türk Filolojisi bölümünde Rahmetli Hocam Prof. Dr. Muharrem Erginin Doktara talebesi olduğum zaman, Prof. Dr. Kemal Eraslan Hocanın derslerine girerken, Nevāī- nin dili ve eserleri ile ilmi tanış olmağa başladım. Allahtan Hocama Rahmet ve Kemal Beye uzun ömür dilerim.
Hediye gibi, Hazırladığım kitabı ulusumun şerefine nisār ediyorum.

 

 

 

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