Equivalence problems at the level of proverb-idiom in Turkish translations of Sahîh al-Bukhârî

In this study, a total of 102 proverbs-idioms, 40 of which are independent and 62 of which are repetitions, were included in al-Jâmiʿ al-Sahîh, which was written by Muhammad b. Ismail al-Bukhârî and became famous as Sahih al-Bukhârî. The meaning field of the selected issues in the source language Arabic was tried to be determined through the issue books between the second and sixth centuries of Hijri. The meaning field obtained was analyzed in terms of the target language Turkish. The strategies used by the translators of Sahih al-Bukhârî to convey the idioms structurally and semantically were revealed and translation suggestions were presented at the end of the study. In this study, a descriptive method was used to analyze the current situation and a detailed literature review was conducted. Classical idiom-proverb sources were consulted to determine whether the phrases are idiom-proverb or not. The universe of the research consists of all the idioms-proverbs in Sahîh al-Bukhârî and its original version, concise or compilation translations such as al-Kutub al-Sittah, al-Kutub al-Tisʻa. And the sample of the research is 40 independent and 62 repeated with a total of 102 proverbs and the three original version translations of Sahîh al-Bukhârî. The findings obtained at the end of the research revealed that the translators of Sahîh al-Bukhârî did not adhere to a certain method when translating the idioms-proverbs. The fact that the rate of idiom translation strategies used by the translators was 10.45% and the rate of other translation strategies was 89.54% showed that the translators of Sahîh al-Bukhârî did not sufficiently benefit from idiom translation strategies. On the other hand, the fact that all of the equivalences we suggested are within the boundaries of idiom translation strategies has shown that idiom translation strategies are applicable. The most striking method in the translation of hadith proverbs-idioms has been formal tranlation. This can be interpreted as hadith translators sticking to the source language, avoiding mistakes in translation, or not perceiving proverbs as proverbs. In any case, the intense preference for formal translation reveals that not all the possibilities of the target language Turkish were utilized. The intense presence of additional expressions in the translations shows that the translators, on the one hand, do not want to move away from the semantic field, and on the other hand, they want to remain faithful to the source text.