Alî Şîr Nevâyî's Leylî vü Mecnûn (Intralingual translation-explained notes-glossary)

Alî Şîr Nevâyî, he grew up in an environment where Persian was the literary language and writing in Turkish was despised. He has enough knowledge of Persian and the world of Persian poetry to compile a dîvân in Persian language. He turned Chagatai Turkish into a classical literary language and became a concrete example of the fact that masterpieces could be written also in Turkish language. Nevâyî, who regarded the expressive capacity of Persian as inadequate compared to Turkish, tried to instill in young Turkish poets an awareness of language, nation and culture by advising them to write in Turkish. The poems of such a great poet were collected and compiled turned into a dîvân by his fans while he was still alive, copied and reproduced, inspired numerous poetic imitations (nazîras) by many poets and adapted into Oghuz Turkish so that his fans in other geographies could understand them. All of Nevâyî's works in Turkish, both in verse and prose, have been published as transcribed texts in Turkey. Although some of these works have been translated into Turkey Turkish and made available to modern readers, there are still important works of Nevâyî that have not been translationed intralingually in Turkey. The subject of this thesis is Nevâyî's Leylî vü Mecnûn masnawi, which has not yet been translated intralingually into Turkey Turkish. Since the poets of the classical Turkish literature in Anatolia were influenced by Nevâyî from the 15th century until the last period, being able to understand his poems is of great importance for understanding the literary tradition. However, both the difference between the Chagatai (Eastern) Turkish used by Nevâyî and the Oghuz (Western) Turkish and the different sociocultural elements in the Khorasan and Transoxiana regions where Nevâyî lived make it difficult for contemporary people to understand these texts. In this study, it is aimed to provide the intralingual translation of each couplet by reviewing the transcribed text of Leylî vü Mecnûn. An effort has been made to provide explanatory notes in the footnotes for elements that are not understood in the intralingual translation. By touching on general information about masnawi, some distinctive features in this masnawi have been tried to be determined. At the end of the thesis, a glossary of certain idioms mentioned in the work in question as well as some words and phrases that are not included in every glossary has been added.