| Popis: |
Since the Qur’ān was revealed in Arabic, the language of its first interlocutors, it contains all the features of this language in its sentence structure and literary style. One of the prominent features of the Arabic language and the Qur’ān is abbreviation (ikhtisār); it means a lot with little words. The omission (hazf) style, which is among the different elements that make up the specialization, expresses the abandon-ment of the elements in the text based on different clues and the indication of black. Since the meanings that are not reflected in the words that make up the sentence are meant in omission, there is a situation that affects the interlocutors. The Qur’ān, which uses the omission, which is one of the important lan-guage features of Arabic, in the most concise way, has kept it active by directing the emotions, minds and perceptions of its interlocutors to the message it wants to convey. Allah almighty has created inter-action and integrity between the addressees with divine address by conveying his will in the Qur’ān to people with the sentence structure in which the heirloom style is most beautiful. It aims to direct the completion of a part of the meaning in elliptical expressions with some of its elements to the understanding and research of the interlocutors and to create a triple and strong communication between the speaker, the addressee and the word between them. In this context, the preparation of some prepositions in the Qur’ānic verse is among the important issues that need to be investigated in terms of linguistics and tafsīr. From the earliest times, tafsīr scholars have considered the integrity of the Qur’ān to identify the elements that have been written in his verse as one of the important tafsīr activities. Translation studies, which are among the most important tafsīr studies in the contemporary period, are also among the important problems. This study examines the use of the negative preposition “lā” and its translation in Turkish Qur’ān translations. |
