Translation Methods and Practices in the Works on Political Thought Translated into Ottoman Turkish

Özgür Kavak

Makale detayları

Translation Methods and Practices in the Works on Political Thought Translated into Ottoman Turkish

Yazarlar:

Özgür Kavak

Yayıncı:

Marmara University

Dergi:

Marmara Üniversitesi İlahiyat Fakültesi Dergisi Vol.64 Issue 64, pp.1-45

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001294622

pISSN:

1302-4973

Anahtar kelimeler:

Özet:

 The issue of how the legacy of Islamic political thought was evaluated by Ottoman political thinkers is important for understanding how the Ottomans established contact with the scholar and intellectual accumulation that preceded them. Focusing on translations as one of the constitutive elements of Ottoman political thought, this study examines around 170 texts translated from Arabic and Persian in the field of political thought in the Ottoman Empire between the 14th and 18th centuries and focuses on the translation methods used by the translators who translated the works of Islamic political thought written in these two languages into Ottoman Turkish and what kind of changes they made while transferring the source text into Turkish. In this way, it is attempted to determine after which steps the translated works, which were one of the ways of producing political thought in the Ottoman Empire, were presented to the Ottoman agenda and what kind of contributions these works contain in terms of Ottoman political thought. This article, which limits itself to the texts of disciplines such as âdâb siyasatnâme-nasihatnâme, philosophy-ethics, fiqh, hadith, and Sufism, first analyzes the information provided by a limited number of translators describing the translation procedure. Subsequently, the translated texts are compared with the source texts, and the translation methods of the translators are categorized under the headings of literal translations, free translations, compilation type translations and partialselected translations. The literal translation method is a method that mostly manifests itself in early translations and involves a very limited contribution of the translator. Free translations are a more widespread type of translation that spans all periods. Numerous examples show that Ottoman translators considered it sufficient to provide the meāl-i munīf of the texts as an extension of the practical benefit they expected from the book they were translating. The compilation type of translations, on the other hand, is characterized by the selection and translation of hadiths related to certain topics such as imâma, obedience, jihad, justice, etc.. This can also be seen in the compilations of political advice works made from different political books written in Arabic and Persian. Partialselected translations, on the other hand, do not deal with work from beginning to end but translate a certain part of it in full. This method, which was frequently used by Ottoman translators, takes shape as an extension of the idea of extending the benefit to everyone, which was one of the primary purposes of translating works. In this method, the translators omitted the parts that they considered useless or unnecessary, and limited themselves to translating the parts that would be of direct use to the addressee audience. Finally, some texts that present themselves as original without mentioning their relationship with the source text have been identified and these have been handled under the concept of implicit translation. The second part of the article focuses on how translators take initiative in translation. In this part, the subject is examined under the following headings: Interventions that improve or reduce and clean the text, writing a separate introduction and conclusion to the translation, not translating the introduction of the author of the source text, adding depth to the language and subject matter, Domesticating Hanafization and Ottomanization of the text, correction of the source text, criticism or justification of its claims, and giving the translation an original name that often includes a reference to the source text. Subsequently, the subjection of translated texts to interlingual translation is discussed.

 The issue of how the legacy of Islamic political thought was evaluated by Ottoman political thinkers is important for understanding how the Ottomans established contact with the scholar and intellectual accumulation that preceded them. Focusing on translations as one of the constitutive elements of Ottoman political thought, this study examines around 170 texts translated from Arabic and Persian in the field of political thought in the Ottoman Empire between the 14th and 18th centuries and focuses on the translation methods used by the translators who translated the works of Islamic political thought written in these two languages into Ottoman Turkish and what kind of changes they made while transferring the source text into Turkish. In this way, it is attempted to determine after which steps the translated works, which were one of the ways of producing political thought in the Ottoman Empire, were presented to the Ottoman agenda and what kind of contributions these works contain in terms of Ottoman political thought. This article, which limits itself to the texts of disciplines such as âdâb siyasatnâme-nasihatnâme, philosophy-ethics, fiqh, hadith, and Sufism, first analyzes the information provided by a limited number of translators describing the translation procedure. Subsequently, the translated texts are compared with the source texts, and the translation methods of the translators are categorized under the headings of literal translations, free translations, compilation type translations and partialselected translations. The literal translation method is a method that mostly manifests itself in early translations and involves a very limited contribution of the translator. Free translations are a more widespread type of translation that spans all periods. Numerous examples show that Ottoman translators considered it sufficient to provide the meāl-i munīf of the texts as an extension of the practical benefit they expected from the book they were translating. The compilation type of translations, on the other hand, is characterized by the selection and translation of hadiths related to certain topics such as imâma, obedience, jihad, justice, etc.. This can also be seen in the compilations of political advice works made from different political books written in Arabic and Persian. Partialselected translations, on the other hand, do not deal with work from beginning to end but translate a certain part of it in full. This method, which was frequently used by Ottoman translators, takes shape as an extension of the idea of extending the benefit to everyone, which was one of the primary purposes of translating works. In this method, the translators omitted the parts that they considered useless or unnecessary, and limited themselves to translating the parts that would be of direct use to the addressee audience. Finally, some texts that present themselves as original without mentioning their relationship with the source text have been identified and these have been handled under the concept of implicit translation. The second part of the article focuses on how translators take initiative in translation. In this part, the subject is examined under the following headings: Interventions that improve or reduce and clean the text, writing a separate introduction and conclusion to the translation, not translating the introduction of the author of the source text, adding depth to the language and subject matter, Domesticating Hanafization and Ottomanization of the text, correction of the source text, criticism or justification of its claims, and giving the translation an original name that often includes a reference to the source text. Subsequently, the subjection of translated texts to interlingual translation is discussed.

 The issue of how the legacy of Islamic political thought was evaluated by Ottoman political thinkers is important for understanding how the Ottomans established contact with the scholar and intellectual accumulation that preceded them. Focusing on translations as one of the constitutive elements of Ottoman political thought, this study examines around 170 texts translated from Arabic and Persian in the field of political thought in the Ottoman Empire between the 14th and 18th centuries and focuses on the translation methods used by the translators who translated the works of Islamic political thought written in these two languages into Ottoman Turkish and what kind of changes they made while transferring the source text into Turkish. In this way, it is attempted to determine after which steps the translated works, which were one of the ways of producing political thought in the Ottoman Empire, were presented to the Ottoman agenda and what kind of contributions these works contain in terms of Ottoman political thought. This article, which limits itself to the texts of disciplines such as âdâb siyasatnâme-nasihatnâme, philosophy-ethics, fiqh, hadith, and Sufism, first analyzes the information provided by a limited number of translators describing the translation procedure. Subsequently, the translated texts are compared with the source texts, and the translation methods of the translators are categorized under the headings of literal translations, free translations, compilation type translations and partialselected translations. The literal translation method is a method that mostly manifests itself in early translations and involves a very limited contribution of the translator. Free translations are a more widespread type of translation that spans all periods. Numerous examples show that Ottoman translators considered it sufficient to provide the meāl-i munīf of the texts as an extension of the practical benefit they expected from the book they were translating. The compilation type of translations, on the other hand, is characterized by the selection and translation of hadiths related to certain topics such as imâma, obedience, jihad, justice, etc.. This can also be seen in the compilations of political advice works made from different political books written in Arabic and Persian. Partialselected translations, on the other hand, do not deal with work from beginning to end but translate a certain part of it in full. This method, which was frequently used by Ottoman translators, takes shape as an extension of the idea of extending the benefit to everyone, which was one of the primary purposes of translating works. In this method, the translators omitted the parts that they considered useless or unnecessary, and limited themselves to translating the parts that would be of direct use to the addressee audience. Finally, some texts that present themselves as original without mentioning their relationship with the source text have been identified and these have been handled under the concept of implicit translation. The second part of the article focuses on how translators take initiative in translation. In this part, the subject is examined under the following headings: Interventions that improve or reduce and clean the text, writing a separate introduction and conclusion to the translation, not translating the introduction of the author of the source text, adding depth to the language and subject matter, Domesticating Hanafization and Ottomanization of the text, correction of the source text, criticism or justification of its claims, and giving the translation an original name that often includes a reference to the source text. Subsequently, the subjection of translated texts to interlingual translation is discussed.

 İslâm siyaset düşüncesi mirasının Osmanlı siyaset düşünürleri tarafından nasıl değerlendirildiği meselesi, Osmanlıların kendilerinden önceki ilmî ve fikrî birikimle nasıl irtibat kurduklarını anlamak açısından önemlidir. Osmanlı siyaset düşüncesinin kurucu unsurlarından olan tercümelere odaklanan bu çalışma, Osmanlı Devletinde 14-18. yy. arasında siyaset düşüncesi alanında Arapça ve Farsçadan tercüme edilen yaklaşık 170 civarında metni incelemekte olup, bu iki dilde kaleme alınan İslam siyaset düşüncesi eserlerini Osmanlı Türkçesine tercüme eden mütercimlerin hangi tercüme usullerine başvurdukları ve kaynak metni Türkçeye aktarırken ne türden tasarruflarda bulundukları meselesine odaklanmaktadır. Böylece Osmanlı Devletinde siyaset düşüncesini üretme yollarından biri olan tercüme eserlerin hangi ameliyelerden geçtikten sonra Osmanlı gündemine sunulduğu ve bu eserlerin Osmanlı siyaset düşüncesi özelinde ne türden katkılar içerdikleri belirlenmeye çalışılmaktadır. Edebâdâb siyasetnâme-nasihatnâme, felsefe-ahlâk, fıkıh, hadis ve tasavvuf gibi disiplinlerin siyasete müteallık konuları içeren metinleri ile kendisini sınırlayan bu makalede ilk olarak tercüme usulünü anlatan sınırlı sayıdaki mütercimin verdiği bilgiler incelenmiştir. Akabinde tercüme metinler, kaynak metinlerle mukayese edilmiş ve mütercimlerin tercüme usulleri harfî tercümeler, serbest tercümeler, derleme türü tercümeler ve kısmîmüntehap tercümeler başlıkları altında tasnif edilmiştir. Harfî tercüme usulü daha ziyade erken dönem tercümelerinde kendisini gösteren ve mütercimin sınırlı katkısını içeren bir usuldür. Serbest tercümeler, tüm zamanlara yayılmış olup daha yaygın bir tercüme türünü teşkil eder. Osmanlı mütercimlerinin tercüme ettikleri kitaptan bekledikleri pratik faydanın uzantısı olarak metinlerin meâl-i münîflerini vermeyi yeterli gördüklerini gösteren çok sayıda örnek bulunmaktadır. İstihrâcDerleme türü tercümeler ise daha ziyade belli konularla devlet başkanlığı, itaat, cihad, adalet vb. ilgili hadislerin seçilmesi ve tercüme edilmesi örneğinde ortaya çıkar. Yine bu husus Arapça ve Farsça yazılmış farklı siyaset kitaplarından yapılan siyasi nasihatnâme eserleri derlemelerinde de gözükür. KısmîMüntehap tercümeler ise bir eseri baştan sona ele almayıp belli bir kısmını tam olarak tercüme etmek şeklinde kendisini gösterir. Osmanlı mütercimleri tarafından sıklıkla kullanılan bu usul de eser tercüme amaçlarının başında gelen faydayı herkese teşmil etmek düşüncesinin bir uzantısı olarak şekil alır. Bu usulde mütercimler faydasız yahut gereksiz olduğunu düşündükleri kısımları çıkartmakta, doğrudan muhatap kitlenin işine yarayacak kısımların tercümesiyle iktifa etmektedirler. Son olarak kaynak metinle ilişkisinden hiç bahsetmeksizin kendisini telif olarak takdim eden bazı metinler örtük tercüme kavramı altında ele alınmıştır. Makalenin ikinci kısmı mütercimlerin tercüme tasarrufları meselesine odaklanır. Bu kısımda konu metni geliştiren yahut eksiltip ayıklayan müdahaleler, tercümeye müstakil bir mukaddime ve hatime yazmak, kaynak metin müellifinin mukaddimesini tercüme etmemek, dile ve mevzuya derinlik kazandırmak, metni yerlileştirmek Hanefîleştirmek ve Osmanlılaştırmak, kaynak metnin tashihi, iddialarının tenkit edilmesi yahut temellendirilmesi, tercümeye çoğunlukla kaynak metne naziregönderme içeren özgün bir isim vermek gibi başlıklar altında incelenmiştir. Akabinde tercüme telhis ve uyarlamaları bir başka ifade ile tercüme metinlerin diliçi çeviriye tabi tutulması meselesi ele alınmıştır.

Makale detayları

Translation Methods and Practices in the Works on Political Thought Translated into Ottoman Turkish

Yazarlar:

Özgür Kavak

Yayıncı:

Marmara University

Dergi:

Marmara Üniversitesi İlahiyat Fakültesi Dergisi Vol.64 Issue 64, pp.1-45

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001294622

pISSN:

1302-4973

Islamic political thought

Ottoman political thought

Ottoman translation movements,

Translation studiesİslam siyaset düşüncesi.

Osmanlı siyaset düşüncesi.

Osmanlı tercüme hareketleri.

Çeviribilim.

Sayı

Makale detayları

Yazarlar: Özgür Kavak

Yayıncı: Marmara University

Dergi: Marmara Üniversitesi İlahiyat Fakültesi Dergisi Vol.64 Issue 64, pp.1-45

Belge Tipi: Makale

Yayın Tarihi: 6/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001294622

pISSN: 1302-4973

Sayı

Yazarlar:

Özgür Kavak

Yayıncı:

Marmara University

Dergi:

Marmara Üniversitesi İlahiyat Fakültesi Dergisi Vol.64 Issue 64, pp.1-45

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001294622

pISSN:

1302-4973