Atatürk Üniversitesi, Türk Dili ve Edebiyatı Bölümü

Keywords: Eastern Turki, popular text, Bodleian Library, manuscript

Chaghatai, which began to take on local and dialectal characteristics in the 18th century and onwards, gradually evolved into several modern Turkic languages. The Chaghatai Turkic literary language in Xinjiang had adopted a considerable amount of language elements from Uighur dialects essentially Kashgar and Yarkand dialects by the end of the 19th century. The poets and authors of the era gradually began to write in the vernacular language. However, some linguistic features of Chaghatai Turkic were preserved. The literary language that evolved from the Chaghatai Turkic literary language under the influence of the local dialects of Kashgar and Yarkand is called Eastern Turki, Turki, East Turkestani, or Kashgar Tili by Western scholars. Eastern Turki is a transition period from Chaghatai to modern Uighur.

Poor research has been done on Eastern Turki, the continuance of the Islamic literary language in the East, and its connections to the language in Western Turkestan. The historical relationship of Eastern Turki with Chaghatai is another poorly researched issue (Boeschoten, 2022, p. 161).

The most eligible materials for studying the mentioned historical relations of Eastern Turki are the manuscripts containing popular texts because they have many influences from the local dialects. One of the most ubiquitous genres of popular manuscripts in Turkestan is the text called isnad, which includes the attributes of some Arabic supplications. The Isnad manuscripts are held in various libraries throughout the world. In this paper, the manuscript with the Isnad-i Nadi Ali title held in the Bodleian Library with the “MS. Ind. Inst. Pers. 122” shelfmark is chosen for its typicality of the genre but also in part for its brevity. Moreover, this manuscript has not been transcribed and analyzed to date. In the following lines, this survey will proceed by presenting a description of the manuscript and its orthographic, phonetic, and morphologic features, transcription, and grammatical index.

The Description of the Manuscript

This section of the paper is about the manuscript’s physical description and content. The text called Isnad-i Nadi Ali is between folios 66a and 71b of the miscellaneous manuscript held in the Bodleian Library under the number MS. Ind. Inst. Pers. 122. This miscellany consists of three different texts. Isnad-i Nadi Ali is the third text in this codex. The other initial two texts are Persian works by anonymous writers. The first work with the title Sukhun-i Rāst is between folios 1b and 45a. The second work between folios 47b and 65b has the title Tadhkirat al-Hidāyat. The codex consists of 71 folios and has a brown leather binding stamped with a floral panel, a broad frame, and a floral ground. The dimensions of the manuscript are 152 x 81 (118 x 45) mm. The text composes six leaves. 67th and 70th folios are cream or pink. The folios on which the text is written in nastaʻlīq script form have fifteen lines per page (Kut, 2003, p. 28). There are catchwords on every leaf.

As the content of this text is concerned, it includes the rituals and beliefs formed around the Nadia Ali supplication in Arabic. This supplication is called concerning its initial two words: nadi Aliyyan (invoke Ali). This Arabic supplication has two versions, one short and another long. Alī is described as the manifestor of wonders who can mitigate all problems in this supplication. Although the Nadi Ali supplication has been a very famous supplication frequently uttered by Middle Eastern and South Asian Muslims (especially Shi’is and Sufis), several Eastern Turki manuscripts in the isnad genre, which express the attributes of the Nadi Ali supplication, prove that it was also recited by Central Asian Sunni Muslims. In the manuscript analyzed in this paper, the thirty-nine attributes of Nadi Ali are explained. The explanation of every attribute encompasses how many times, when, and how, etc. it should be recited, in addition to the problems solved or prevented and the benedictions provided by the supplication.


Palatal Harmony

The only method to determine whether a word has a velar or palatal vowel is if it has the letters ق/غ or ك/گ because there are no distinguishing letters in the Arabic script for back and front vowels. Front-vocalic stems take frontvocalic suffixes (i.e., suffixes containing ġ/q), while back-vocalic stems take back-vocalic suffixes (i.e., suffixes containing g/k) (Eckmann, 1966, p. 29).

Although all of the Turkic words in the manuscript have preserved their palatal harmony, including aġrıqġa, bėrgän, yüräksizlik, and qorquncaqlıq some Arabic and Persian loanwords, such šacāʻatlig, awwalqısı, and ġamgä do not maintain the harmony.

Labial Harmony

The text’s labial harmony is inconsistent since certain suffixes only have rounded-vocalic allomorphs, and some only have unrounded-vocalic variants. The following are the aforementioned suffixes that only have rounded or unrounded vocalic allomorphs and some instances of disharmonic words:

Vowel Assimilation by Vowels

Through progressive assimilation, the high vowels of two disyllabic numerals have been lowered: altı > altä; yeti > yetä. The described diachronic assimilation is a remarkable Eastern Turki pattern that is mostly based on the Kashgar and Yarkand dialects. In the Chagatai literary language, the second syllables of two numerals (altı ‘six’ and yeti ‘seven’) had high vowels, but in Eastern Turki (Raquette, 1927, pp. 105, 108) as in Modern Uighur (Yakup, 2022, p. 415), the high vowels have changed to low vowels (altä and yetä).


The labial fricative occasionally appears in the medial-preconsonantal position. The shift p > f is characteristic of Chaghatai (Johanson, 2022, p. 357), e.g. topraq > tofraḳ.


Metathesis, which occurred in only one word in the manuscript, has affected the consonants g and m, e.g. yaġmur > yamġur.


Derivation of Denominal Nouns

The denominal noun derivative suffixes employed in the manuscript are the following: The suffix {+lIG} forms adjectives attributing a quality or relationship to the stem (Boeschoten, 2022, p. 163) such as šäcāʻat+lig ‘courageous’.

The suffix {+lIK} forms abstract nouns based on the adjectives, (Bodrogligeti, 2001, p. 62) e.g. šād+lıq ‘gladness’, yüreksiz+lik ‘timidity’.

The privative suffix {+sIZ} forms an adjective attributing lack and negation to the stem, e.g. yürek+siz ‘heartless, timid’.

Derivation of Deverbal Nouns

The compound suffix {-GU+čI} is used to derive agentive nominals from verbs (Boeschoten, 2022, p. 164) such as oqu-ġučı ‘reader’, püt-güči (< pütügüči) ‘copyist, writer’.

The suffix {-(I)K} forms the qualitative adjective (Boeschoten, 2022, p. 164), e.g. aġrı-q ‘pain, disease’.

The suffix {-mUr} forms nouns that refer to an actual or potential agent (Erdal, 1991, p. 389). The suffix is employed only in the metathetic word yamġur derived from yaġ-mur in the manuscript. The yaġmur ‘rain’ is the subject of yaġ- ‘to rain’.

The suffix {-(U)nč} forms the abstract noun denoting mental action (Eckmann, 1966, p. 64), e.g. qorq-unč ‘dread’ is derived from the verb qorq- ‘to fear, to be afraid.

Derivation of Denominal Verbs

One of the denominal verb suffixes in the text is {+lA-}. This suffix derivatives transitive verbs from nouns e.g. ḫˇāh+la- ‘to desire’, söz+lä- ‘to speak’. Another denominal suffix in the text is also at the base of a deverbal noun. The noun aġrıq meaning disease is derived from the verb aġrı- which means to be in pain and this verb also is derived from the adjective aġır meaning heavy by the denominal derivational suffix {+I-} (Clauson, 1972, p. 91).

Derivation of Deverbal Verbs

The suffixes deriving passive and causative verb stems comprise most of the text’s deverbal verb suffixes. Apart from the valency-changing suffixes mentioned, the suffix {-(A)lA}, is the only deverbal verb suffix in the text. With this suffix, frequency and intensity are expressed. Due to some diachronic changes, its initial vowel /-A/ has disappeared: koġ-ala- > koġ-ula-, > koġla- ‘to chase’.

Passive voice is indicated in the text by using {-(U)l-} and {-(I)n-} after stem final l, e.g. ävür- ‘to convert’ > ävür-ül- > ävr-ül- ‘to be converted’ ävrülür, qıl- ‘to do, to make’ > qıl-ın- ‘to be done, to be made’ qılın.

The following four causative suffixes are used in the text to form transitive verb stems: 1. {-KUr-} yetkürgändin, 2. {-KUz-} yetzgäy, 3. {-DUr-}, qıldursa, 4. {-Ur-} ür 66b/9.


The suffixes employed for the inflection of the nouns in the manuscript are expressed in the following lines.

Plurality: The plural suffix is {+lAr}, e.g. köz+lär ‘eyes’.

Possessive: There are only third-person singular possessive suffixes in the manuscript. These are {+I} after consonants, e.g. farmān+ı, köŋl+I and {+sI} after vowels, such as uyqu+sı.

Cases: As for case suffixes, the genitive suffix is {+nIŋ}, e.g. ḫudāy taʻālā+nıŋ amri, ilči+niŋ qulaqıġa. Two demonstrative pronouns in the text combined with the ablative suffix bring about the interposition of the genitive suffix, e.g. a+nıŋ+dın ‘of them’, šu+nıŋ+dın ‘from that’. This phenomenon occurs when the pronouns are monosyllabic and end in a vowel (Schluessel, 2018, p. 69). The genitive as a base for secondary cases comes into extensive use in Qarakhanid. Besides, it is observed in Middle Turkic and late Old Uighur (Erdal, 2004, p. 197). In Modern Uighur, the dative, locative, and ablative suffixes attach to the genitive suffix in the declension of demonstrative pronouns (Yakup, 2022, p. 415).

The accusative suffix is {+nI}, e.g. duʻā+nı, kiši+ni. The accusative case is the case of the direct object, and the accusative suffix {+nI} marks mainly direct objects in the text, but in several nouns, the suffix {+nI} indicates the dative case such as agar kišini siḥr-i cādū qılġan bolsa. The mentioned phenomenon is analogous to the accusative prefix {-râ} which in classical Persian was used to mark the dative case (Bodrogligeti, 2001, p. 30).

The dative suffix is {+GA}. The suffix maintains neither vocalic palatal harmony nor consonantal voiced-voiceless harmony in the text, e.g. čīnī+ġa, tofraq+ġa, ṭaraf+gä, qaydı+gä.

The locative case is marked by the suffix {+dA} in the text such as su+da, sāʻat+dä.

The ablative case is marked by the suffix {+dIn} in the text. The ablative suffix is employed for different functions. Examples: dušman+dın, öy+din, šunıŋ+dın.


The bulk of the adjectives in the text are Arabic and Persian loanwords. There are only two Turkic adjectives: yaman ‘malicious’ and uluġ ‘exalted’. The majority of these adjectives are combined with auxiliary verbs, especially the verb bol- ‘to become’, in the formation of compound verbs, e.g. siḥr bāṭıl bolur, muḥtaṣar qılduq.

One of the adjectives is used as a noun referring to the entity bearing a given property, e.g. ḥāsidlärniŋ tilidin ‘rumours of the envious people’.

One of the adjectives has the semantic function of referring to a concept, e.g. maḥbūsdın ḫalāṣ bolmaq üčün ‘to get rid of imprisonment’.

The primary function of adjectives is to attribute nouns. Some adjectives in the text attribute the nouns according to the mentioned primary function such as ġayb sırlar, müškil iš. One of the adjectives also occurs as the second element in the Persian izafat structure, e.g. asrār-ı ilāhī.


There are no personal pronouns in the text. A great number of the pronouns in the text are demonstrative pronouns. The demonstrative pronouns in the text are bu ‘this’ with the oblique stem mun-, ol ‘that’ with the oblique stem an- and the plural olar ‘those’, šu, and šol ‘that’ as well as šubu ‘this’. The demonstrative pronoun bu combines with the copular forms tur-ur and dur such as bu turur, budur ‘this is’. The pronoun mu is inflected in the genitive and dative cases, e.g. munıŋ ḫāṣiyäti, muŋa The oblique pronoun an- is inflected in the accusative and ablative cases, e.g. andın, anı . The plural pronoun olar occurs in the ablative case such as olardın. The demonstrative pronoun šu ‘that’ occurs in the dative and ablative cases such as šuŋa, šunıŋdın. Most of the demonstrative pronouns are used in the determiner function. Only singular forms participate in this role (Bodrogligeti, 2001, p. 129), e.g. bu duʻā, ol ḫalāʼiq, šol ṭarafgä, šubu qısm. The Persian demonstrative pronoun ān ‘that’ is also used in the text, e.g. ān ḥażrat-i ṣallallāhu ʻalayhi wa sallam.

The Turkic reflexive pronoun öz ‘self’ occurs in the text only in the form inflected with the third singular possessive suffix {+i}: özi.

The Turkic interrogative pronoun is in the text kim ‘who’. This pronoun forms compounds with the Persian determiner har ‘every’. The compound har kim ‘whoever’ is employed as an indefinite pronoun, e.g. har kimge, har kim.

The indefinite pronoun in the text is only kiši ‘anyone, someone’, e.g. bu kišidin tuhmat kötärilgäy har kiši bu kišiniŋ obdanlıqını aytqay.

Numerals and Quantifiers

There are both cardinal and ordinal numbers in the text. The cardinal numbers are divided into two groups: simple and compound. Most of the cardinal numbers in the text are used to express multiplication with the Arabic word martaba which means step, degree, time, e.g. yetmiš martaba, beš martaba, üč martaba.

Some of the cardinal numbers in the text quantify the nouns following them, such as on altä kün, iki kiši, qırq ḫāṣiyät. Some indefinite quantifiers are also used as well as cardinal numbers in the text, e.g. camīʻ murādlar, čandān ṣıfatlar.

The simple number bir is used as an indefinite article, e.g. bir ṭarafgä.

All ordinal numbers from the first to the thirty-ninth are in order because the text contains thirty-nine effects and features of the supplication called Isnâd-e Nâdi Ali. Except for awwalqı meaning the first, all ordinal numbers are Turkic and formed with the suffix {+(I)ncI}, e.g. bešinci ‘the fifth’, on altıncı ‘sixteenth’. As for awwalqı, this word is formed with the Arabic word awwal meaning the first and the Turkic relational suffix {+kı}, e.g. awwalqı sāʻatdä.


Postpositions serve a similar purpose as case forms (Bodrogligeti, 2001, p. 72) In contrast to how case markers are typically used to represent semantic relations, postpositions can be more nuanced. Postpositions govern the nominative or oblique cases of nouns and pronouns (Johanson, 2022, pp. 542, 543). The postpositions in the text are bile, bilen ‘with, by’, dek ‘like’ ilgeri ‘before’, keyin ‘after, then’, and üčün ‘for’.

The postpositions governing the nominative case in the text are as follows: 1. bile ‘with, by’, e.g. bu duʻānı ipar zaʻfarān bilä čīnīġa bitip, 2. bilen ‘with’ čandān ṣıfatlar bilän waṣf qılġan, 3. dek ‘like, as’ išläri köŋlidäki dėk kifāyat bolur, 4. üčün ‘for, to’ aġrıqlar šifā tapmaq üčün.

The postpositions governing the ablative case in the text are as follows: 1. ilgeri ‘before’ sözlemesdin ilgeri, 2. keyin ‘after’ namāz-ı cumʻadın kėyin.


Coordinating and subordinating conjunctions are the two categories of conjunctions. Coordinating conjunctions connect words, phrases, and sentences that are not depending on one another to make full sense. Subordinating conjunctions connect one or more subordinate clauses with a main sentence (Bodrogligeti, 2001, p. 324).

Most of the conjunctions in the text are Arabic or Persian loanwords. First, here are the text’s coordinating conjunctions: 1. The Arabic adversative conjunction ammâ which means but connects two independent sentences in the text, e.g. anıŋdın qırq ḫāṣiyäti bayān qılındı ammā awwal niṣābıġa yėtküzgäy, 2. The Arabic coordinating conjunction wa which means and, connects both synonym words and phrases in the text, e.g. köčürmäk wa koġlamaq, 3. The Persian coordinating conjunction yā which means or, connects both two conditional clauses and two phrases in the text, e.g. bu maḥalladın ol maḥallagä bu öydin ol öygä.

The following are the subordinating conjunctions used in the text:1. The Turkic proposal conjunction dep is formed by the verb {de-} which means to tell and the petrified converb {-p}. This conjunction connects a clause of purpose to a main clause, in the text, e.g. oquġučı wa pütgüči malāl bolur dėp muḥtaṣar qılduq’, 2. The Persian conditional conjunction agar which means if, connects the conditional clauses to the main sentences, in the text, e.g. agar camīʻ ḫāṣiyätlärini bayān qılsa tavīl bolur, 3. The temporal conjunction her qanča is a compound consisting of the Persian indefinite determiner her ‘every’ and the Turkic interrogative pronoun qanča ‘when’. This conjunction connects a temporal clause to a main clause, in the text, e.g. har qanča dušman bolsa ham bu kišigä mihribān bolġay.

Particles and interjections

The Persian additive particle ham, which means even, is the solitary particle in the text, e.g. bir ẕarra ham šunıŋdın ičürsä.

The Arabic honorific expression taʻālā, which means may (his name) be exalted, is the only interjection in the text. This interjection is used with the name of God as a conversational formula, e.g. ḫudāy taʻālā.

Auxiliary Verbs

They are employed in the text as constituents of compound verbs, phraseological verbs, and postverbial constructions. The compound verbs in the text consist of nominal parts (mostly Arabic and Persian, rarely Turkic nouns) and Turkic auxiliary verbs (bol- ‘to be’, qıl- ‘to do, to make’, qıldur- ‘to cause to make’, qılın- ‘to be made’) e.g. ḥācatı rawā bolġay, camīʻ ḫāṣiyatlarını bayān qılsa, ġusl qıldursa, anıŋdın qırq ḫāṣiyatı bayān qılın.

Auxiliary verbs of phraseological constructions express not their primary meaning but a metaphoric meaning in accordance with the phrasal verb because most phraseological verbs are mixed copies of Persian originals. The nominal item is copied globally, and the auxiliary is a Turkic verb (Johanson, 1998, p. 334). The verbs al- ‘to subdue’, baġlan- ‘ to be obstructed, to be blocked; ‘, kel- ‘to feel’, keltür- ‘to perform, to carry out’, tap- ‘to obtain, to gain’ are used in the text as constituents of the phraseological verbs e.g. dušmannı qaydıgä almaq üčün, dušmanlarnıŋ tili baġlanmaq üčün, uyqusı kälmäslik üčün, her kim šek keltürse, šifā tapqay.

Postverbial constructions emerge through the grammaticalization of lexical items. They consist of a lexical verb in converbial form followed by an auxiliary verb of a restricted class. Because they describe actional values such as aspect, tense, mood, modality, and evidentiality, they are frequently referred to as descriptive structures (Johanson, 2022, p. 597-598). The postverbial construction in the text comprises the auxiliary verb dur- ‘to stand’ of and the lexical verb yat- ‘to lie down’ modified by the converb suffix {-A} and expresses durational, habitual, and atelic aspects, e.g. yata dur- ‘to keep on lying down’ yata durġan yėridä ‘in the place where someone keeps on lying down’.

Copular Verbs

Two copular verbs in the text are bol- ‘to be(come)’ and tur- ‘to stand’. With its non-transformative (static) meaning (to be), the verb bol- occurs two times in the text. The hypothetical form of the copular verb is conjugated in both of the two points. At the first point, the morphosyntactic structure {-GAn} bol- (to become having done) indicates the transition to a post-terminal state, e.g. agar kišini siḥr-i cādū qılġan bolsa. At the second point, the morphosyntactic structure {-GAy} bol- (to become doing) indicates the transition to an intraterminal state, e.g. agar kišigä tuhmat bolġay bolsa.

There is only one instance of the copular verb tur- throughout the text. The nonpast copula tur-ur, aorist of tur-, is used as a nonpast copula with predicates that expresses stable, fundamental qualities, in the text, e.g. isnād-ı nādi ʻalī bu turur.

Finite Verb Forms

The following table shows the suffixes used to indicate persons, tenses, and modalities in the finite verbal predicates serving as main clause heads throughout the text.

Non-finite Verb Forms1

Non-finite verbals employed as predicates heading embedded, subordinate clauses. Non-finite verb forms consist of three categories: action nouns, participles, and converbs (Johanson, 2022, p. 731). Non-finite verbal suffixes can attach to both positive and negative verb bases. Action nouns can take on certain postpositions besides declensional suffixes, such as case, possessive, and plural. Some nonfinite verbal suffixes in the text are used for both action nouns and participles.


[66a] (1) isnād-ı nādi ʻalī bu turur munıŋ ḫāṣiyatı toladur (2) anıŋdın qırq ḫāṣiyatı bayān qılındı ammā (3) awwal niṣābıġa yetküzgäy niṣābı tört miŋ (4) üč yüz qırq üč martabadur niṣābıġa yetkürgän-(5)-din keyin har ʻadadnı ḫˇāhlasa oquġay ḫudāy (6) taʻālānıŋ farmānı bilä bī-šakk ḥācatı rawā bolġay (7) awwal bu duʻānı beš martaba oquġay duʻā-yı nādi (8) ʻālīniŋ iʻtiṣāmıdur allāhu ṣamadi min ʻindika (9) madadī wa ʻalayka muʻtamadī andın duʻā-yı nādi ʻalī-(10)-ni bir martaba oquġay bu duʻānı beš martaba o-(11)-quġay iḫtitāmıdur yā äbū al-ġay& aġisni (12) yā ʻalī adriknī har oquġanda šubu qısm oquġay (13) maqṣūdıġa yėtä qırq ḫāṣiyatnıŋ awwalqısı (14) budur ki agar kiši bir camʻnıŋ arasıda giriftār (15) bolup darmānda bolsa tofraqġa yetä martaba [66b] (1) oqup šol ṭarafgä sačsa ḫudāy taʻālānıŋ (2) amrı bilä ol ḫalāʼiq maqhūr bolġay ikinci agar kiši-(3)-niŋ dušmanlar arasıda qorquncı bolsa (4) har kün yetmiš iki martaba oqusa dušmanlar (5) maqhūr bolġay üčünci agar kišini siḥr-i cādū qılġan (6) bolsa hīč wach bilä gušāda bolmas bu kalimāt-(7)-nı yetä martaba yetä cāhdın su alıp šuŋa dam (8) qılıp ġusl qıldursa bir ẕarra ham šunıŋdın (9) ičürsä siḥr bāṭıl bolur törtünci agar kišigä (10) zahr bergän bolsa bu duʻānı ipar zaʻfarān bilä (11) čīnīġa bitip suda yup yänä on iki martaba (12) oqup ičürsä zahr kār qılmaġay bešinci (13) agar aġrıqġa hīč tabīb ʻilāc qılmaġan bolsa (14) yetmiš martaba yamġur suyıġa oqup ičürsä (15) šifā tapqay altıncı agar kišigä bir müškil iš [67a] (1) kälsä yā bir ġamgä giriftār bolsa ḫalāṣ (2) bolmaq üčün miŋ martaba oqusa ol ġam (3) šādlıqġa mubaddal bolur išläri köŋli-(4)-däki dek kifāyat bolur yetinci agar pādišāhı bir (5) kišigä ġażab qılur bolsa barġuča yetä (6) martaba oqup barsa ġażabı luṭf ʻināyat-(7)-gä ävrülür säkizinci agar kiši bir ṭarafgä (8) ilči ibärür bolsa üč martaba ilči-(9)-niŋ qulaqıġa oqup ibärsä albatta (10) sözi maʻqūl bolup pat yanġay (11) toquzuncı āẕīna küni awwalqı sāʻatdä (12) qırq säkiz martaba oqup har kimgä sözläsä (13) har qanča dušman bolsa ham bu kišigä mihribān (14) bolġay onuncı agar kišigä tuhmat bolġay (15) bolsa har ṣabāḥ qırq martaba oqusa [67b] (1) bu kišidin tuhmat kötärilgäy har kiši (2) bu kišiniŋ obdanlıqını aytqay ḫalāṣ (3) bolġay on birinci uyqusı kälmäslik (4) üčün namāz-ı cumʻadın keyin yigärmä beš martaba (5) oqusa albatta uyqusı dafʻ bolur on (6) ikinci ġanī wa tawāngar bolmaq üčün har bāmdād (7) sözlämäsdin ilgäri toqsan bir martaba (8) oqusa albatta ġanī wa bī-niyāz bolġay on (9) üčünci dawlat wa ḥašmatı ziyāda bolmaq (10) üčün har kün beš yüz martaba oqusa (11) muḥtašam wa mukarram bolġay on törtünci (12) dušmannı qaydıgä almaq üčün yetmiš (13) kün har kün yüz on beš martaba oqusa (14) dušmanları bu kišigä muṭīʻ wa farmān-(15)-bärdār bolġay on bešinci ḥācat [68a] (1) bolġan waqtda kišiniŋ közidin maḫfī (2) bolmaq üčün yetmiš martaba oqusa dušman-(3)-larnıŋ közidin maḥcūb bolġay on altıncı (4) dušmanlarnıŋ tili baġlanmaq üčün on (5) kün har kün on yetä martaba oqusa dušman-(6)-larnıŋ tili basta bolġay on yetinci camīʻ murād- (7)-ları ḥāṣıl bolmaq üčün har kün yigärmä tört (8) martaba oqusa har murādı bolsa ḥāṣıl bolur (9) on säkizinci aġrıqlar šifā tapmaq üčün (10) on kün har kün säksän martaba oqusa (11) šifā tapqay on toquzuncı čašm-i zaḫm (12) üčün til baġlanmaq üčün üč kün (13) har kün yigärmä martaba oqusa yaman közlär-(14)-din wa ḥāsidlärniŋ tilidin amīn bolur [68b] (1) yigärminci ganclar ẓāhir wa kašf bolmaq üčün (2) qırq kün har kün yetmiš martaba oqusa (3) albatta bu kišigä ganclar ẓāhir bolġay yigärmä birinci (4) ḥażrat-i risālatpanāh ṣallallāhu ʻalayhi wa sallam-(5)-nı tüšidä körmäk üčün yata du[r]ġan (6) yeridä pāklik bilä üč miŋ martaba (7) oqusa albatta ān ḥażrat-i ṣallallāhu ʻalayhi wa sallam-(8)-nı tüšidä körgäy yigärmä ikinci asrār-ı (9) ilāhī gušāda bolmaq üčün har kün (10) beš yüz martaba oqusa asrār gušāda (11) bolġay yigärmä üčünci maḥbūsdın (12) ḫalāṣ bolmaq üčün yetä kün har kün (13) altmıš martaba oqusa ḫalāṣ bolġay (14) yigärmä törtünci bar-āmadan ḥācāt yaʻnī [69a] (1) ḥācatı rawā bolmaq har ḥācatı tamāmıġa yetmäk (2) üčün toquz kün har kün on beš (3) martaba oqusa maṭlabı köŋli ḫˇāhlaġan-(4)-daqı dek ḥāṣıl bolġay yigärmä bešinci (5) ġayb sırlar kašf bolmaq üčün (6) qırq kün har kün altmıš yetä martaba (7) oqusa äsrar-ı ʻilm-i lädünîni bu kišigä (8) gušāda qılġaylar yigärmä altıncı dušman-(9)-lar qatl bolmaq üčün olardın güšād-(10)- lıq tapmaq üčün yetä kün har kün (11) yetmiš martaba oqusa dušmanları (12) maqhūr wa fānī bolġay yigärmä yetinci dušman (13) dafʻ bolmaq üčün säkiz kün har kün (14) yetmiš martaba oqusa dušmanlarıdın [69b] (1) amīn bolġay yigermä säkizinci ʻilm-i ḥikmat (2) taḥṣīl qılmaq üčün har kün namāz-ı (3) pašīn waqtıda yetmiš martaba oqusa (4) ʻilm-i ḥikmat muŋa gušāda bolġay (5) yigärmä toquzuncı niʻmatı ziyāda bolmaq (6) wa dawlati artmaq wa özi uluġ (7) wa baland bolmaq üčün har kün on (8) altä martaba oqusa dawlat wa niʻmatı (9) wa rifʻati ziyāda bolġay otuzuncı (10) ziyādalik gušāda bolmaq üčün (11) beš kün har kün tört yüz martaba (12) oqusa ziyāda wa gušāda bolġay (13) otuz birinci saʻādat üčün (14) maqṣadlarıġa yetmäk üčün on [70a] (1) altä kün har kün beš martaba oqusa (2) maqsadı ḥāṣıl bolġay otuz ikinci (3) ʻizzat wa šawkat[2] ḫalāʼiq arasıda martaba (4) tapmaq üčün har kün on martaba (5) oqusa tapar otuz üčünci iki kiši-(6)-niŋ arasıdın buġż wa ʻadāwat (7) kötärilmäk üčün yigärmä kün har kün (8) yigärmä martaba oqusa buġż wa ʻadāwat (9) aradın kötärilgäy otuz (10) törtünci dušmannı bu maḥalladın ol (11) maḥallagä yā bu öydin ol öygä (12) köčürmäk wa koġlamaq üčün otuz (13) kün har kün otuz martaba oqusa (14) nā-būd bolġay otuz bešinci camʻiyat- (15)-nıŋ arasıdın iḫtilāf wa ʻadāwat [3] [71a] (1) dafʻ bolmaq üčün otuz kün har (2) kün yigärmä beš martaba oqusa dafʻ (3) bolġay otuz altıncı šäcāʻatlik (4) wa dilīr bolmaq üčün qorquncaq-(5)-lıq wa yüräksizlik bu kišidin dafʻ (6) bolmaq üčün yigärmä kün har kün (7) ällig martaba oqusa albatta bu kiši (8) dilīr wa šacāʻatlig bolġay qorquncaq-(9)-lıq wa yüräksizlik bu kišidin (10) dafʻ bolġay otuz yetinci dušman dafʻ (11) bolmaq üčün altä kün har kün yüz (12) martaba oqusa dušmanı ḫˇār wa zabūn (13) bolġay otuz säkizinci dušman (14) bu kišigä ṭuġyān wa ʻarbada qılsa (15) anı dafʻ qılmaq üčün on kün [71b] (1) har kün miŋ martaba oqusa dušmandın (2) amīn bolġay bu kiši dušman- (3)-dın muẓaffar wa manṣūr bolġay dušman (4) past bolġay otuz toquzuncı (5) camīʻ küllī wa cuzwī ḥācatları rawā (6) bolmaq üčün on miŋ (7) [4] yetä yüz qırq toquz martaba (8) oqusa camīʻ küllī wa cuzwī ḥācat-(9)-ları rawā bolġay murādlarıġa yetkäy (10) čandān ṣıfatlar bilän waṣf qılġan duʻā-yı muʻaẓẓam wa mukarram bu turur (11) agar camīʻ ḫāṣiyatlarını bayān qılsa (12) tavīl bolur oquġučı wa pütgüči malāl (13) bolur dep muḥtaṣar qılduq har kim šakk (14) keltürsä kāfir bolur näʻūẕu billah min ẕālik[5]



The manuscript called Isnad-i Nadi Ali between folios 66a and 71b of the miscellany in the Bodleian Library under the number MS. Ind. Inst. Pers. 122 is a popular text in Eastern Turki. It is a typical sample of the isnad genre containing popular beliefs and rituals relating to a set of Arabic supplications. Its orthographic characteristics match those of the folkloric manuscripts written in Eastern Turkestan in the 19th century. It retains most of the phonetic and morphologic features of the Chaghatai. However, the vernacularization of three words is enough to evaluate it as an Eastern Turkic text. In the text, the forms belonging to Kashgar and Yarkand dialects: altä (six), yetä (seven), and tola (very, many, much) are used instead of the Chagatai and Western Turkestani words altı, yeti, and köp. Its vocabulary consists predominantly of loanwords from Arabic and Persian.

MS. Ind. Inst. Pers. 122/3


AUX: auxiliary

CV: copular verb


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  1. This suffix occurs frequently by virtue of the text’s content. The content that contains suggestions, expectations, and predictions about the Nadi Ali supplication heavily needs to use this optative marker. The suffix may express occasionally future tense.
  2. The manuscript contains شكوه instead of شوكةwritten in it.
  3. Folio 70b of the manuscript is a blank page.
  4. The phrase (miŋ martaba oqusa) that was written from the beginning of the word (miŋ) that was written at the end of the top line to here has been crossed out by the scribe.
  5. This Arabic expression has the following meaning: God protect us from this.

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