Eski Anadolu Türkçesi döneminde yazılmış satır altı Kur’an tercümeleri, Türkçenin söz varlığı açısından zengin veri kaynaklarıdır. Temel amacı, Arapça bilmeyen halkın kendi dilinde Kur’an’ı okuyup anlamasını sağlamak olan bu çevirilerde, mütercimler hem konunun hassasiyeti gereği hem de halkın kullandığı dili temsilen titiz davranmışlardır. Satır altlarında “bire bir kelime çevirisi” şeklinde oluşturulan bu tercümeler, yazıldıkları dönemin dil özelliklerini ortaya koyma bakımından önemli eserlerdir. Tercümeler, Arapça karşısında Türkçenin ifade gücünü göstermesi açısından da ayrı bir öneme sahiptirler. Bu konuda daha önce yapılan benzer çalışmalara ek olarak Kur’an’da Esmâ-Hüsna’nın (Allah’ın en güzel isimleri) geçtiği yerler incelenip aynı Esmâ’nın Türkçedeki farklı karşılıkları da tespit edilmeye çalışılmıştır. Esmâ-i Hüsnâ’ya karşılık gelen ifadeler yapı bakımından sınıflandırılmıştır. Sınıflandırma sonucunda sıfat-fiilllerin ve sıfat-fiil gruplarının Esmâ’ların Türkçe ifadesinde yoğun bir şekilde tercih edildiği görülmüştür. Bir Türkçeleştirme yöntemi olarak karşımıza çıkan bu kullanımlar anlam boyutu ile ayrı bir öneme sahip olan Allah’ın isimlerinin dönem Türkçesine özgü karşılıklarıdır. Kur’an’ın Türkçe çevirilerinde, dilde var olan kelime ihtiyacına Türkçe kelimelerle bu dönemde ne şekilde cevap verildiği ve Türk dilinin kelime türetmede ve söz diziminde nasıl hareket ettiği açıkça görülebilmektedir. Yapılan bu tarz çalışmaların günümüz Türkçesi söz varlığına ve sözlük çalışmalarına katkı sağlayacağı umulmaktadır.

Interlinear Qur'an translations written in Old Anatolian Turkish period are rich sources of data in terms of Turkish vocabulary. The main purpose of this translation is to enable the people who do not speak Arabic to read and understand the Qur'an in their own languages. For this reason, translators have been careful about language in translations. These translations which are created in the form of “word for word translation” under the lines are important in terms of language characteristics of the period in which they were written. The translations also have different importance in terms of showing the expression power of the Turkic against Arabic. In this study, the words constituting Esmâ-i Hüsnâ (most beautiful names of Allah ) were studied in the translations of the old Anatolian Turkish. In addition to similar studies on this subject, the places of the Esmâ-Hüsnâ mentioned in the Qur'an have been examined and the different equivalents of the same Esmâ-i Hüsnâ in the Turkish were also identified. The expressions corresponding to Esmâ-i Hüsnâ are classified in terms of structure. As a result of classification, it’s seen that participle and participle groups were mostly preferred in Esmâ-i Hüsnâ Turkish expression. These words, which are the method of Turkish language translate method, are the equivalent of the names of the Allah, who are important in terms of meaning in Old Anatolian Turkish period. In the Turkish translations of the Qur'an, it can be seen clearly how is corresponded the need for words in the language with Turkish words; how the Turkish language acts in syntax and the derivation of words. It is hoped that such studies will contribute to today’s Turkish vocabulary and dictionary studies. Summary Interlinear Qur'an translations written in Old Anatolian Turkish period are rich sources of data in terms of Turkish vocabulary. The main purpose of this translation is to enable the people who do not speak Arabic to read and understand the Qur'an in their own languages. For this reason, translators have been careful about language in translations. These translations which are created in the form of “word for word translation” under the lines are important in terms of language characteristics of the period in which they were written. The translations also have different importance in terms of showing the expression power of the Turkic against Arabic. In this study, the words constituting Esmâ-i Hüsnâ (most beautiful names of Allah ) were studied in the translations of the old Anatolian Turkish. In addition to similar studies on this subject, the places of the Esmâ-Hüsnâ mentioned in the Qur'an have been examined and the different equivalents of the same Esmâ-i Hüsnâ in the Turkish were also identified. The expressions corresponding to Esmâ-i Hüsnâ are classified in terms of structure. As a result of classification, it’s seen that participle and participle groups were mostly preferred in Esmâ-i Hüsnâ Turkish expression. These words, which are the method of Turkish language translate method, are the equivalent of the names of the Allah, who are important in terms of meaning in Old Anatolian Turkish period. In the Turkish translations of the Qur'an, it can be seen clearly how is corresponded the need for words in the language with Turkish words; how the Turkish language acts in syntax and the derivation of words. It is hoped that such studies will contribute to today’s Turkish vocabulary and dictionary studies. Examples ʻAFUV →   Afv  eyleyici/idici “All-Forgiving”  KT 1-2  58/2.    ʻAZÎM   → Ulu  “The  supreme”  KT 1-2  2/255. ALLAH → Allāh  ”God/Lord”  KT 2  10/3   Taŋrı  “God/Lord”  KT1  10/3. BASÎR   → Görici “The all  seeing”  KT1- 2  2/110,  Görür  “The All  Seeing” KT1  22/61. BĀTIN  → Gizlü “The hidden one”  KT 1-2  57/3. EHAD →  Bir  “The  One”  KT 1-2   112/1. ĠĀLİB   → Gālib  “The Victorious”  KT 1-2 12/21. HĀDΠ  →  Yol gösterici  “The guiding”  KT 1  22/54. EKREM → Gey keremlü  “One who most bountiful”  KT 1  96/3, Kerîm Tanrı “Generous God” KT 2  96/3 In this study, the word or word groups used correspond to Esmâ-i Hüsnâ (most beautiful names of Allah) were compiled from two different sub-Qur'an translations made in the Old Anatolian Turkish period. These translations: (KT1) Muhammad bin Hamza's  XV. the translation of the Qur'an from the beginning of the 20th century; (KT2) Anonymous Translation Of The Quran. Esmā-i Hüsnā is a concept used in the Qur'an to represent the names of Allah. Although there are several opinions about the number, there is a general assumption that 99. In this study, the words that in return for Esmā-i Hüsnā from the translations of the Qur'an are discussed in 100 headings. İn the Qur'an translations studied, Esmâ-i Hüsnâs are expressed both in a single word form and in a group of words. Sometimes the translation of the same Esmâ-i Hüsnâ from Arabic to Turkish is translated with different words. For example: GAFÛR (absolver): Afv idici, Günāhlar bağışlayıcı, Yazuḳ yarlıgayıcı, Yarlıgayıcı. This situation is due to the depth of meaning of the Esmâ-i Hüsnâ. Although they have different meanings, the translatore prefer to use the same word for some Esmâ-i Hüsnâs:  For example: In return for the name ʻALİ,  MÜTEʻAL and REFİʻ the word Yüce “supreme" was used. In return for the name ʻALİM, HABİR and MUHİT the word Bilici “knower” was used. ʻALİ “The Highest”, MÜTEʻAL “The Supreme One”, REFİʻ “He who raises up”  ʻALİM  “The one who has knowledge of the inner” HABİR “The one who knows everything”, MUHİT “The one who with knowledge and power that surrounds everything” It is observed that the participle and participle groups, noun construction, adjectival construction; and abbreviation groubs have an intensive use in the translation of Esmâ-i Hüsnâs to Turkish. When evaluated in terms of the vocabulary of Turkish, the words used for Esmâ-i Hüsnâ contain characteristics that will provide data to contemporary dictionary studies. Religious expressions are the expressions that develop and mature over time in terms of perception, thinking and perception.