Mu’înü’l Mürîd’de İsimden İsim Yapma Ekleri
Muhammed Sami Ünal, Turgut BaydarBu çalışmada 13 ve 14. yüzyıllarda Türkistan’da (Orta Asya) bilim ve edebiyat dili olan Harezm Türkçesine ait dil özelliklerini içinde barındıran ve 1313 tarihinde İslâm tarafından yazılmış Mu’înü’l Mürîd adlı eserde isimden isim yapma ekleri incelenmiştir. 407 dörtlükten oluşan ve dinî-tasavvufî öğretilerin yer aldığı eserde isimden isim yapma ekleri fişleme yöntemiyle belirlenmiş ve tasnif edilerek yorumlanmış, çalışma sonunda bazı sonuçlara ulaşılmıştır. Harezm Türkçesi, İslam dinine yönelen Türklerin yeni kavramları karşılamada ve dinî öğretileri insanlara en sade şekliyle anlatmada büyük bir görev üstlenmiş ve bunu Türkçenin ifade gücüyle ortaya koymuş bir dönemdir. Bu dönem, Oğuzların ve Kıpçakların tam manasıyla dil ve coğrafya olarak keskin bir ayrıma gitmediği bir dönemi kapsaması, eklerin ve kelimelerin belirlenerek günümüz kullanımlarına ve geçmiş şekillerine kaynaklık etmesi bakımından yine büyük bir önem taşımaktadır. Eserdeki tüm isimden isim yapma eklerinin kullanıldığı şekiller tespit edilerek çeşitli karşılaştırmalarda bulunmak ve bu eklerin benzerliklerini/farklılıklarını ortaya koyarak Türkçenin hâlâ tartışılmakta olan konularından yapım eklerine, eserde işlendiği şekliyle farklı bir bakış açısı sunabilmek; Harezm Türkçesinde kullanılan eklerin bugünkü şekillerini yapı ve işlev yönünden karşılaştırarak o dönem özellikleriyle çeşitli kıyaslamalarda bulunmak ve Türkçenin ekler vasıtasıyla ortaya koyduğu anlatım tarzını ve işler hâlini ortaya koymak hedeflenmiştir.
Denominative Suffixes of Mu’înü’l Mürîd
Muhammed Sami Ünal, Turgut BaydarIn this study, denominative suffixes are examined in the work called Mu'înü'l Mürîd, which was written by Islam in 1313 and contains linguistic features of Harezm Turkish, the language of science and literature in the Turkestan (Middle East) in the 13th and 14th centuries. In this book, which consists of 407 quatrains and includes religious and mystical teachings, denominative suffixes were determined by the method of filing. They were classified and interpreted, and some results were obtained at the end of the study. Khwarezm Turkish is a period that has undertaken a great task for Turks, who converted to Islam, in finding words for new concepts and in explaining new religious teachings to the people in the simplest way possible. Needless to say, this happened because of the expressive power of Turkish. This period has had great importance in terms of shedding light on the past and present forms by determining affixes and words and covering a period in which there was no sharp distinction between the Oghuzes and Kipchaks in terms of language and geography. In light of these, this study is aimed at making various comparisons by identifying the shapes in which all noun affixes are used as functions, by showing the similarities and differences of these affixes, and by presenting a different point of view on derivational affixes, which are still the subject of discussions of Turkish, as they are covered in the work. Moreover, it is aimed at revealing the living and working state of Turkish by means of affixes and making various comparisons between the characteristics of that period and the current forms of the affixes used in that period in terms of structure and function.
Khawarizm Turkish is a language era that includes the continuation period of Kara-Khanid Turkish, the language of a period when Islam was accepted by the Turks with a wide mass of people. It can be argued that the period emerged with a common literary understanding in geography where Oguz and Kipchaks did not differ significantly in terms of language.
With the Islamization, it was aimed at conveying the religious and mystical elements, which had a great place in the folk culture, to the masses of the people through literature. Khawarizm Turkish can be regarded as a transition period developed under the influence of Islam. The teachings starting with Kara-Khanid Turkish have expanded in Khawarizm Turkish; Owing to works such as forty hadiths, the translation of the Qur’an, and the lives of the prophets; subjects that will constitute the basis for understanding and living Islam have gained a wide coverage in this period. On this occasion, the period manifested an educated public and an understanding of art and educational purpose.
Mu’înü'l Mürîd, one of the works belonging to this period, was written in 1313 by a Central Asian saint who called himself Islam. Although there are many different opinions about its real author, his introduction of himself as “Islam,” the son of “Baba Islam,” has led researchers to this name. In the present study, we conclude that the person named “Islam,” an expression that can be accepted as the real name or pseudonym of the author as well as being a master or a disciple, is the author of Mu'înü'l Murid. This situation is due to both acting cautiously and not ignoring the name expressed by the author in the work.
At first glance, although the intense Arabic influence is felt in the work, the fact that most of the words on religion and Sufism are written in Turkish appears to be an undeniable situation. In a period when religious and mystical concepts have spread to the society with Islam for a long time, Turkish words that make up 46% of the work cannot be underestimated. Nevertheless, one of the important points to be added as a language is that the most distinctive feature of this period is the togetherness of Oghuz and Kipchak elements, as stated in the first parts. This further is the most important feature that distinguishes this period from Kara-Khanid Turkish. In this period, the spread of Islamic teachings has a great importance in terms of deriving new concepts because the author has to choose a language that the public can understand with his desire to reach the public while new teachings reveal new concepts. In this way, the period can offer us many new concepts in a language that Oghuz and Kipchaks can understand.
In this study, we determined 19 noun affixes in Mu’înü'l Mürîd; Old Turkish, Kara-Khanid Turkish, Khawarizm and Chagatai Turkish, and Turkey Turkish have been reviewed in terms of their functions and usage status. In our study, as presented in a different perspective, some affixes such as negativity that could not be seen as a complete noun affix were not evaluated with the traditional view and were excluded from the study. Among the affixes examined, some affixes such as “+çı,” “+lı<+lıg,” “+lık,” and “+nç,” which is widely accepted as noun affixes, could not make a complete change in the word's structure and meaning. Furthermore, as can be understood from their wide usage that cannot be ignored as an exception, it is a big mistake to separate the suffixes in a hasty and shallow classification under two headings. The use of a suffix, which is not a complete noun affix in this respect by coming up with numbers like “+ar” and which can make permanent names by expanding to meanings such as “birer: rek’ah,” it shows that while drawing the boundaries of the noun affixes and naming them, it would not be a proper name to call it directly “derivational or inflectional suffix.” Finally, when we take as the basis that a work of the Khawarizm period, which consists of 407 quatrains, has presented 19 different noun affixes, we present to the attention of our researchers the importance of the rich language structure of the period in terms of presenting in a different perspective to the literature.
