Parallelism Between Dîvân-ı Hikmet and Old Oghuz Texts: Sample of the {-UbAn} suffix

Abdulkadir Öztürk

Makale detayları

Parallelism Between Dîvân-ı Hikmet and Old Oghuz Texts: Sample of the {-UbAn} suffix

Yazarlar:

Abdulkadir Öztürk

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Tarihsel | Karşılaştırmalı ve Biçimsel Dilbilim | Türk İslam Edebiyatı | Eski Türk Dili (Orhun | Uygur | Karahanlı) | Yeni Türk Dili (Eski Anadolu | Osmanlı | Türkiye Türkçesi)

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 109, pp.311-326

Belge Tipi:

Makale

Yayın Tarihi:

3/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001314039

pISSN:

1306-8253

Anahtar kelimeler:

Özet:

 Dîvân-ı Hikmet, the work of Sufi and poet Ahmet Yesevi, the founder of Turkish Sufi literature and a common value of the Turkish world, containing his wise words, is an important treasure for Turkish language history and Turkish literature. While it sheds light on the history of the Turkish language with the linguistic materials it contains, it is the first example of Turkish Sufi Literature in terms of content and style. While the climate of Sufism and Turkish culture spread from Turkestan to Anatolia with Yesevi saints, Yesevis legacy, Dîvân-ı Hikmet, continues to transfer this cultural accumulation to the generations of the Turkish world through the ages. This work, which was the source of the birth of a literature in the field of Sufism, also guides the Turks who are honored with Islam. Anatolian Turks, their national consciousness, customs and traditions, heroic epics, etc. through the narratives of Dede Korkut. While transferring it through oral tradition in the Anatolian geography where he lived, the light of Turkification and Islamization that Hodja Ahmet Yesevi lit in Turkestan, like his spiritual companions and heirs, Hacı Bektaş Veli, Yunus Emre, Abdal Musa, Baba Mansur, Haydar Sultan, Hubyar Sultan. It was conveyed to the hearts of saints and saints. This is how the permanence of Turkishness and Islam in Anatolia was realized. At the same time, there is the formation of a written Oghuz language in Anatolia by these important figures and other mystics, poets and literary figures. Oghuzs, who took their place on the stage of history since ancient times, lived in the 10th-11th centuries. It is a Turkish tribe that spread over wide geographies over the centuries and left its mark on Turkish and Islamic history with the Seljuk and Ottoman states they founded. The Oghuz people, who kept their language alive through oral tradition until the 13th century, created a new written language of the historical Turkish language in Anatolia in this century. A new branch of written language, which we call the Western Turkish written language, and which differs from the Eastern Turkish written language, which has progressed in the direction of Köktürk, Old Uyghur, Karakhanid, Khwarezm and Chagatai Turkish, with its unique linguistic features, has emerged in this process. In this study, the parallelism seen between Dîvân-ı Hikmet, a work of the Eastern Turkish written language, and the texts of Old Oghuz, the first phase of the Western Turkish written language, in terms of the -UbAn gerund suffix, will be evaluated.

 Dîvân-ı Hikmet, the work of Sufi and poet Ahmet Yesevi, the founder of Turkish Sufi literature and a common value of the Turkish world, containing his wise words, is an important treasure for Turkish language history and Turkish literature. While it sheds light on the history of the Turkish language with the linguistic materials it contains, it is the first example of Turkish Sufi Literature in terms of content and style. While the climate of Sufism and Turkish culture spread from Turkestan to Anatolia with Yesevi saints, Yesevis legacy, Dîvân-ı Hikmet, continues to transfer this cultural accumulation to the generations of the Turkish world through the ages. This work, which was the source of the birth of a literature in the field of Sufism, also guides the Turks who are honored with Islam. Anatolian Turks, their national consciousness, customs and traditions, heroic epics, etc. through the narratives of Dede Korkut. While transferring it through oral tradition in the Anatolian geography where he lived, the light of Turkification and Islamization that Hodja Ahmet Yesevi lit in Turkestan, like his spiritual companions and heirs, Hacı Bektaş Veli, Yunus Emre, Abdal Musa, Baba Mansur, Haydar Sultan, Hubyar Sultan. It was conveyed to the hearts of saints and saints. This is how the permanence of Turkishness and Islam in Anatolia was realized. At the same time, there is the formation of a written Oghuz language in Anatolia by these important figures and other mystics, poets and literary figures. Oghuzs, who took their place on the stage of history since ancient times, lived in the 10th-11th centuries. It is a Turkish tribe that spread over wide geographies over the centuries and left its mark on Turkish and Islamic history with the Seljuk and Ottoman states they founded. The Oghuz people, who kept their language alive through oral tradition until the 13th century, created a new written language of the historical Turkish language in Anatolia in this century. A new branch of written language, which we call the Western Turkish written language, and which differs from the Eastern Turkish written language, which has progressed in the direction of Köktürk, Old Uyghur, Karakhanid, Khwarezm and Chagatai Turkish, with its unique linguistic features, has emerged in this process. In this study, the parallelism seen between Dîvân-ı Hikmet, a work of the Eastern Turkish written language, and the texts of Old Oghuz, the first phase of the Western Turkish written language, in terms of the -UbAn gerund suffix, will be evaluated.

 Dîvân-ı Hikmet, the work of Sufi and poet Ahmet Yesevi, the founder of Turkish Sufi literature and a common value of the Turkish world, containing his wise words, is an important treasure for Turkish language history and Turkish literature. While it sheds light on the history of the Turkish language with the linguistic materials it contains, it is the first example of Turkish Sufi Literature in terms of content and style. While the climate of Sufism and Turkish culture spread from Turkestan to Anatolia with Yesevi saints, Yesevis legacy, Dîvân-ı Hikmet, continues to transfer this cultural accumulation to the generations of the Turkish world through the ages. This work, which was the source of the birth of a literature in the field of Sufism, also guides the Turks who are honored with Islam. Anatolian Turks, their national consciousness, customs and traditions, heroic epics, etc. through the narratives of Dede Korkut. While transferring it through oral tradition in the Anatolian geography where he lived, the light of Turkification and Islamization that Hodja Ahmet Yesevi lit in Turkestan, like his spiritual companions and heirs, Hacı Bektaş Veli, Yunus Emre, Abdal Musa, Baba Mansur, Haydar Sultan, Hubyar Sultan. It was conveyed to the hearts of saints and saints. This is how the permanence of Turkishness and Islam in Anatolia was realized. At the same time, there is the formation of a written Oghuz language in Anatolia by these important figures and other mystics, poets and literary figures. Oghuzs, who took their place on the stage of history since ancient times, lived in the 10th-11th centuries. It is a Turkish tribe that spread over wide geographies over the centuries and left its mark on Turkish and Islamic history with the Seljuk and Ottoman states they founded. The Oghuz people, who kept their language alive through oral tradition until the 13th century, created a new written language of the historical Turkish language in Anatolia in this century. A new branch of written language, which we call the Western Turkish written language, and which differs from the Eastern Turkish written language, which has progressed in the direction of Köktürk, Old Uyghur, Karakhanid, Khwarezm and Chagatai Turkish, with its unique linguistic features, has emerged in this process. In this study, the parallelism seen between Dîvân-ı Hikmet, a work of the Eastern Turkish written language, and the texts of Old Oghuz, the first phase of the Western Turkish written language, in terms of the -UbAn gerund suffix, will be evaluated.

 Türk tasavvuf edebiyatının kurucusu, Türk dünyasının ortak değeri mutasavvıf ve şair Ahmet Yesevînin hikmetli sözlerini içeren eseri Dîvân-ı Hikmet, Türk dil tarihi ve Türk edebiyatı için önemli bir hazinedir. Barındırdığı lengüistik malzemeler ile Türk dili tarihine ışık tutarken, muhteviyat ve üslup bağlamında ise Türk Tasavvuf Edebiyatının ilk örneği olma özelliğine sahiptir. Türkistandan Anadoluya Yesevî erenleri ile tasavvuf iklimi ve Türk kültürü yayılırken, yine Yesevînin mirası Dîvân-ı Hikmet çağlar aşarak bu kültür birikimini Türk dünyasının nesillerine aktarmaya devam etmektedir. Tasavvuf alanında bir edebiyatın doğuşuna kaynaklık eden bu eser, İslâm ile müşerref olan Türklere de yol gösterici olmaktadır. Anadolu Türklüğü, Dede Korkut anlatılarıyla millî şuurunu, örf ve âdetlerini, kahramanlık destanlarını vb. yurt tuttuğu Anadolu coğrafyasında sözlü gelenek vasıtasıyla aktarırken, Hoca Ahmet Yesevînin Türkistandan yaktığı Türkleşme ve İslâmlaşma ışığı, onun manevî yoldaşları ve mirasçıları olan Hacı Bektaş Veli, Yunus Emre, Abdal Musa, Baba Mansur, Haydar Sultan, Hubyar Sultan gibi erenler ve pirler ile gönüllere ulaştırılmıştır. Anadoluda Türklüğün ve İslâmın kalıcılığı bu sayede gerçekleşmiştir. Aynı zamanda bu önemli şahsiyetler ve de başkaca mutasavvıf, şair ve ediplerce Anadoluda yazılı bir Oğuz dilinin teşekkülü söz konusudur. Oğuzlar, eski devirlerden itibaren tarih sahnesinde yerini alan, 10-11. asırlarla birlikte geniş coğrafyalara yayılan, kurdukları Selçuklu ve Osmanlı devletleriyle Türk ve İslâm tarihine damga vuran bir Türk boyudur. 13. asra değin sözlü gelenek ile dilini canlı tutan Oğuzlar, bu asırla birlikte Anadoluda tarihî Türk dilinin yeni bir yazı dilini meydana getirmişlerdir. Batı Türk yazı dili olarak adlandırdığımız ve Köktürk, Eski Uygur, Karahanlı, Harezm, Çağatay Türkçeleri istikametinde ilerleme kaydeden Doğu Türk yazı dilinden kendine özgü dilsel özellikleriyle ayrışan yeni bir yazı dili kolu bu süreçte ortaya çıkmıştır. Bu çalışmada, Doğu Türk yazı dilinin bir eseri olan Dîvân-ı Hikmet ile Batı Türk yazı dilinin ilk evresi olan Eski Oğuzcanın metinleri arasında -UbAn zarf-fiil eki özelinde görülen paralellik değerlendirilecektir.

Makale detayları

Parallelism Between Dîvân-ı Hikmet and Old Oghuz Texts: Sample of the {-UbAn} suffix

Yazarlar:

Abdulkadir Öztürk

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Tarihsel | Karşılaştırmalı ve Biçimsel Dilbilim | Türk İslam Edebiyatı | Eski Türk Dili (Orhun | Uygur | Karahanlı) | Yeni Türk Dili (Eski Anadolu | Osmanlı | Türkiye Türkçesi)

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 109, pp.311-326

Belge Tipi:

Makale

Yayın Tarihi:

3/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001314039

pISSN:

1306-8253

Turkish Sufi Literature

Hoca Ahmet Yesevî

Dîvân-ı Hikmet

Old Oghuz language

{-UbAn} gerund suffixTürk Tasavvuf Edebiyatı

Hoca Ahmet Yesevî

Dîvân-ı Hikmet

Eski Oğuzca

{-UbAn} zarf-fiil eki

Sayı

Makale detayları

Yazarlar: Abdulkadir Öztürk

Yayıncı: Ankara Hacı Bayram Veli University

Ana Başlıklar: Tarihsel | Karşılaştırmalı ve Biçimsel Dilbilim | Türk İslam Edebiyatı | Eski Türk Dili (Orhun | Uygur | Karahanlı) | Yeni Türk Dili (Eski Anadolu | Osmanlı | Türkiye Türkçesi)

Dergi: Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 109, pp.311-326

Belge Tipi: Makale

Yayın Tarihi: 3/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001314039

pISSN: 1306-8253

Sayı

Yazarlar:

Abdulkadir Öztürk

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Tarihsel | Karşılaştırmalı ve Biçimsel Dilbilim | Türk İslam Edebiyatı | Eski Türk Dili (Orhun | Uygur | Karahanlı) | Yeni Türk Dili (Eski Anadolu | Osmanlı | Türkiye Türkçesi)

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 109, pp.311-326

Belge Tipi:

Makale

Yayın Tarihi:

3/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001314039

pISSN:

1306-8253