Özet:

First, A. Zeki Velidi Togan and Abdulkadir Inan, Karahanlı and Harezm Turkish translations of the Qur’an may be the nuts of the same text. Even Inan claimed that the translations in the Anadolu field were based on a single common text brought during the Mongol invasion. In the Anadolu field on the translations of the Qur’an, Mustafa Toker and Ali Osman Solmaz also revealed that in their small comparisons some nuts are based on the same translation. Although the comparative method is frequently applied in the scientific publication of texts of Turkish historical periods, this method has not been applied in the translations of the Qur’an to Turkish. However, the importance of comparative method in language research is not discussed. The history of the Qur'an translations must be identified and comparable (edition critical) texts must be published. In a statement I submitted before, the TIME 73, Rylands, Anonymous Central Asian Interpretation, Taşkent (Uzbekistan) and Hekimoğlu, which had the Turkish translations of the Qur’an and the Harezm Period language characteristics, were compared and stated that they were based on the same source text. It was also noticed that Taşkent and Hekimoğlu's nuts were the same translation. In this study, the Hekimoğlu and Taşkent nuts have been added to the three nuts registered in the 293, 1007 and 2229 numbers in the Kuds-i Resevî Library in Meşhed. There are five verses of the Qur’an, which have been revealed and revealed. Taşkent, Hekimoğlu and Meşhed's nuts are written in the same language in different places of Western Turkistan; they are very close to each other in terms of sound, form and word existence; it has been found that the original source of nuts carrying language characteristics in Karahanlı Turkish TIME 73, Rylands and Anonymous Central Asian Interpretation and Harezm Period is the Translation of the Persian-Turkish in the Mansur bin Noah Period and that this nuts are written in the early Karahanlı Turkish Period.

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