A Short Academical Study About Quran's Localization

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In 11th century Quran was first translated into Persian by Selman-i Farisi.

Might be a typo. I'm not aware of the calender used, but Salman The Persian (in Persian سلمان ِ فارسی), a companion of Muhammad(PBUH), died 32 AH/652 or 653 AD. Couldn't have done it in the 11th centrury. The translation was partial and some say was approved by the prophet himself. 

The name Selman-i (in Turkish?) might have come from here (Salmani, in Persian سلمانی, is the Persian colloquial term for a barber)

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Salman is also remembered as the barber of Muhammad, inspiring plates in Turkish barber shops with the verse:

Every morning our shop opens with the basmala-,
Hazret-i Salman-i Pak is our pir and our master.[16]

Another point

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 Quran cannot be interpreted 100% to any other languages excluding the dialects of Arabic, including Turkish and Persian.

Persian , an Indo-European language, is a totally different language from Arabic, a Semitic language. Alphabets almost the same (Persian has four more characters) but the terms, syntax, grammar, etc are completely different.

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The translation of the Qurʻan into modern languages has always been a difficult issue in Islamic theology. Because Muslims revere the Qurʻan as miraculous and inimitable (iʻjaz al-Qurʻan), they argue that the Qurʻanic text should not be isolated from its true form to another language or written form, at least not without keeping the Arabic text with it. Furthermore, an Arabic word, like a Hebrew or Aramaic word, may have a range of meanings depending on the context – a feature present in all [[Semitic languages], when compared to English, Latin, and Romance languages – making an accurate translation even more difficult.[1]

some more academic views can be found here,  here , and here (excerpts from the third one)

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The article demonstrates that for both Muslim intellectuals and Qur’ān translators there exist three types of untranslatability when it comes to translating the Qur’an. These are linguistic, cultural and theological untranslatability. It also demonstrates that while both the Muslim intellectuals and translators of the Qur’ān agree upon the fact that the Qur’ān-specific linguistic and cultural aspects are untranslatable, they vary in the ways they prioritise them, and, on the part of the translators, the ways in which they deal with them

The issue of untranslatability (i.e. transferring 100%) of cultural and liguistic aspects of most complex texts is a known issue not limited to the sacred books. Some even say that high level poems are not translatable. 

A significant  translation theory, i.e. funcitonal(dynamic) equivalence [Bible translation] was actually developed by the distinguished linguist Eugine Nida during his years as the 'Executive Secretary for Translations' of the American Bible Society working on translating Bible into different languages