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|a يقوم البحث على فرضين رئيسين هما: 1- لصيغ الأمر في العربية خصائص تميزها عن نظيرها في التركية 2- إشكالية ترجمة معاني سورة الكهف إلى التركية وخاصة ما جاء في السورة من صيغ الأمر. ويشتمل البحث على ثلاثة عناوين رئيسة هي: 1- صيغ الأمر وأمثلتها في سورة الكهف. 2- صيغ الأمر في اللغة التركية وترجمة أمثلتها في سورة الكهف. 3- الدراسة التقابلية. وكانت بعض نتائج البحث كالتالي: 1- إن لغة القرآن معجزة في مبناها بما يجعلها مستحيلة التطابق مع اللغة التركية، عند نقل صور وصيغ الأمر من القرآن إلى اللغة التركية كما في الأمثلة من سورة الكهف. في: المثال الأول، والثاني وكذلك في ترجمته للفعل (وأتلو) إلى اقرأ فهناك فرق بين التلاوة والقراءة. وإن كانا شبه مترادفين 2- إن لغة القرآن معجزة في معناها، فرغم استحالة نقل معاني ودلالات الأمر في سورة الكهف إلى اللغة التركية فإن رسالة هذه الأوامر تحققت في سلوك وقناعات الترك من خلال الترجمة. كما في ينشر ويهيئ. وإن أخطأ المترجم أيضاً في جعل الفعل (ليعلموا) اللام فيها للأمر وهي للتعليل. 3- ورد الفعل (قل) ثماني مرات، أمر من الله لمحمد – صلى الله عليه وسلم – منها سبع مرات المراد بها أمته، ومرة واحدة الأمر فيها خاص بمحمد صلى الله عليه وسلم وقد فطن المترجم لذلك عند ترجمته. (de) أما غيره فترجمته (de ki). 4- كما أن هناك صورة من صور الأمر خاصة بالغائب مفرداً وجمعاً في التركية فكذلك في العربية تأتي صيغة لام الأمر قبل المضارع للغائب أيضاً. وتأتي للمخاطب الحاضر وقد جاء الأمر للغائب في المثال الخامس والسادس والسابع. وإن كان المأمور بذلك حاضراً لكنه غير معلوم. ومنه في المثال السادس عشر والسابع عشر " وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ" وهنا أمر للمفرد الغائب دون تحديد. فهو عام وشامل لكل الناس له حرية اختيار الإيمان أو الكفر. وجاء بصيغة الأمر هنا لتأكيد الاختيارية وأن الناس بين هذين الاختيارين لا ثالث لهما. ثم تأتي خاتمة السورة بأمر من هذا النوع فيه حسن الختام وما يتمناه الله لعباده، وما يجب عليه أن يكون المؤمن (فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا). وكأن من يخالف ذلك يكن مشركاً.
|b 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 study. 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]. 4- 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,...).
|b 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.
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