Volume 04 Issue 11-2024
1
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
11
P
AGES
:
01-05
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
The spirit of a nation is manifested through its language. Therefore, national thought, especially artistic thought, arises
from the potential of language. This article discusses the origins of language and explores the relationship between
language and spirituality, emphasizing the unique characteristics of the Turkic language.
KEYWORDS
Turkic, language, prophet, nation, spirit, people, literature, thought, religion.
INTRODUCTION
The concepts of language and nation cannot be
imagined separately, they are closely interconnected.
In preserving this spirit and passing it on from
ancestors to descendants, fiction plays an invaluable
role. In this sense, the work “Kisası ar
-
Rabguzı” also
needs to be studied today to preserve the spirit of the
nation, unify the Turkic world and ensure national
independence. This is natural, since the work not only
preserves the vocabulary of the ancient Turkic
language, but also reveals its phonetic, grammatical
and stylistic features, providing important information
about the Turks and the Turkic language. It is known
that due to the state of ignorance and backwardness,
the descendants of Adam, who faced the flood, again
settled on the earth from the descendants of Adam the
Second -
Noah (peace be upon him). “Noah came out
of the ark. On that day, eighty-five people - forty men
and forty women - settled in a village on the shore of
Research Article
TURKS AND TURKISH LANGUAGE IN “KISASI RABGUZI”
Submission Date:
October 26, 2024,
Accepted Date:
October 30, 2024,
Published Date:
November 06, 2024
Crossref doi
https://doi.org/10.37547/ajps/Volume04Issue11-01
Zulayho Rakhmanova
Senior Researcher, Doctor Of Philosophy In Philological Sciences Of The Institute Of Uzbek Language,
Literature, And Folklore Of The Academy Of Sciences Of The Republic Of Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 11-2024
2
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
11
P
AGES
:
01-05
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
the sea in the region of Shom. They called it "Qaryat us-
Samunina". They remained in the water for six months.
When they came out of the water, they could not
weave because they were weak. They died in captivity,
except for seven people: Noah's sons and three
daughters-in-law. These seven people remained in the
world; the rest perished. From that day on, so many
people were born, both wicked and righteous,
believers and infidels, descended from the sons of
Noah.” The history of mankind continues in th
is way.
From Noah (peace be upon him) three sons: Ham, Sam
and Japheth gave rise to various peoples, including the
Turkic peoples. The author especially emphasizes that
the Turks are a people who received a blessing from
their father: "Once Noah (peace be upon him) was on
the ark, and the waters of the flood arose. Noah lifted
his clothes, and his ankle showed. Ham saw this and
laughed. He himself scolded Ham. Japheth covered his
father with a cloak. The Almighty, in response to Ham’s
mischief, made the see
d of Ham’s descendants black.
Their sons were born black. They became ashamed and
took refuge in the reeds on the seashore. The
descendants of Ham included the Hindus, Ethiopians,
and Zanj. However, Sam is the father of the Arabs and
non-Arabs. Ham was sent to India, while Sam was sent
to the lands of the Arabs and non-Arabs. Japheth was
sent to the lands of Turkestan. The Turkic people are
descendants of Japheth. From this lineage the Turks
became noble and respected." This information is
found in almost all the stories of the prophets.
However, the first work written in the Turkic language
on the prophets, “Kisasi ar
-
Rabghuzi”, discusses this
topic in detail. It even sheds light on the different
points of view regarding the origin of Gog and Magog,
who are said to cause confusion before the Day of
Judgement: “...Gog and Magog are from the lineage of
Japheth.” The author cites several sources against the
opinion of the Amorite scholars: “Ka’b narrates: Adam
was on the ark and saw a dream. His seed fell on the
ground and mixed with the earth. The Almighty
created Gog and Magog from this water. They will be
descendants and relatives of our father. They are
relatives of the air and will not be related.” Abdullah
ibn Abbas (may Allah be pleased with him) states that
there are ten shares of Adam’s descendants, nine of
which are Gog and Magog, and one share belongs to all
of humanity. Presenting history in this way requires
deep knowledge to clarify the wisdom behind each
event in the eyes of Allah. The main thing is that Nasir
al-Din Rabguzi expresses these concepts in a vivid,
philosophical
and
artistic
language,
fully
demonstrating the capabilities of the Turkish language.
These stories emphasize the importance of receiving
blessings from parents for children as a means of
pleasing Allah and ensuring a prosperous future. The
beautiful morals and education of a generation are
repeatedly addressed in the work. Based on the verse
from Surah Al-
Kahf, “And their father was a righteous
man” (Al
-Kahf: 18/82), it is stated
, “If the parents are
virtuous, their virtue will reach seven generations.”
Volume 04 Issue 11-2024
3
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
11
P
AGES
:
01-05
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
After such evidence of national greatness, the author
discusses the Turkic peoples. It is known that the
Prophet Muhammad’s call to Islam was conducted
through peace and justice. In such exemplary
diplomatic relations, letters were considered one of
the important means to convey the essence of Islam to
the peoples of the world and to bring them to faith.
History bears witness to the letters sent to several
states, including Byzantium, Persia, Egypt, Abyssinia,
and Yemen. In this context, Nasiriddin Rabghuzi
explains the Muslim conversion of the great Turkic
nation as follows: “It is said that when the letter of
Mustafa (peace be upon him) came to the Turks, they
accepted it and honored it. Those who respected it
became honorable and prosperous until the Day of
Judgment.” Some scholars claim that the Muslim
conversion of the Turks did not begin with the
favorable reception of the Prophet’s letters. However,
the author’s beliefs, goals,
and the connection he
found between the Turkic peoples and the Prophet
Muhammad align with the essence of the work. The
gradual spread of Islam over many years from the early
period is naturally connected to the multitude of Turkic
regions.
The relationship with the Turkic language is linked in
the work to the creation of the world and the selection
of Adam (peace be upon him) as a caliph, highlighting
the profound role of language in the fate of humanity.
Adam (peace be upon him) is the father of mankind. In
the Holy Qur’an, it is stated, “And He taught Adam the
names of all things. Then He showed them to the
angels and said, “If you are truthful in your claim that
you are His caliphs, then tell Me the names of these
things!" They said: "Glory be to You, our Lord! We know
only what You have taught us.”
“Indeed, you are the possessor of knowledge and
wisdom” (Allah); “O Adam, tell me the names of these
things,” He said (Al
-Baqarah: 2/31-32). Rabghuzi then
describes the subsequent process as fo
llows: “Adam
gave names to the animals, this is a tree, this is a stone,
this is water. The names of the things were expressed
in different languages. A call was heard: “O angels, did
I not tell you that I know what you do not know?” In
the Quran, Adam (peace be upon him) is mentioned as
having the “knowledge of names.” Rabghuzi
emphasizes that he knew all languages. The exact
knowledge of names is, in fact, understanding the
essence of these things. The true names of material
objects, spiritual concepts, and heartfelt feelings
conceal their meanings and contents. With this
privilege, Adam (peace be upon him) surpassed the
angels in his knowledge. In “Kisasi ar
-
Rabghuzi” it is
said: “Now you have learned that Adam is a scholar and
you are worshippers. In my presence, one scholar is
superior to a thousand worshippers. Where there is a
worshipper, there must be a scholar serving. He may
be a revered figure; you may be servants. He may be in
the mosque; you may prostrate yourself before
Volume 04 Issue 11-2024
4
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
11
P
AGES
:
01-05
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Adam.” The details in thi
s work resemble one of the
detailed explanations of verses in books of tafsīr. They
reveal the sources of inherited feelings for humanity.
The reason for man’s creation is defined from the
duties of service to the privileges of ability. Even in
poetic pass
ages, Rabghuzi emphasizes Adam’s
knowledge of Persian and Turkish:
“He learned the knowledge of names, declaring it
distinctly,
With all languages, his words were of pure Persian and
Turkic.”
Such information, even regarding Adam’s initial
knowledge of only the Turkic language, appears in
other literary works as well.
This work, which pays serious attention to the issue of
language, also points out the reasons for the division
of the languages of the descendants of Adam: “He
said: “Who will throw himself into the fire?” Namrud
said: “There is nothing better than your God, your
God,” which led them to accept Islam. The women did
not agree. Then they were enveloped in smoke and
perished. Lot (peace be upon him) came and informed
Ibrahim, and they were sa
ved at night in the darkness.”
Namrud posted guards on the road. Whoever met
people speaking Hebrew, they said: “Throw him.” That
night, the different languages merged by the power of
the Creator, and the languages multiplied. It is said that
there were seventy-two different languages. Eighteen
languages were taken by the descendants of Ham,
eighteen were taken by the descendants of Sam, and
thirty-six languages were taken by the descendants of
Japheth, who were Turks. Ibrahim and Lot passed
through the guard. Thus, Allah the Most High confused
the languages of two believing servants in order to
save them, and this also became the cause of the
division of mankind. According to modern scholars,
there are more than 30 languages that belong to the
Turkic language family. The work is valuable not only
for its artistic expression of scientific and theoretical
information, but also for providing Turkic equivalents
of Arabic names. For example, “Allah, the Most High
and Majestic, sent a bird. Its name in Arabic was Ahl,
and in Turkic it was called kuk karga (blue crow). It
flew, and Adam followed it. It is reported that the
Messenger of Allah (peace and blessings of Allah be
upon him) said: “Do not kill six birds, one of which was
kuk karga, for it is for Adam.” Or in another case: “...
The angels were given a command, and they struck
that woman, and she was humiliated. Her name in
Arabic was Zukhra, in Persian
–
Nahid, in Hebrew
–
Bidukht, and in Turkic
–
Sakyt”. The mere use of the
Turkic words Tengri and Iziyo next to the words Allah
demonstrates the linguistic value of the work: “He
said: “Divine, how many years has this been going on?”
The message came: “Sixty years”, he said. He prayed:
“Iziyo, prolong his life.” The message came: “The
decree has already been wri
tten on the divine tablet.”
In conclusion, it should be noted that the broad
Volume 04 Issue 11-2024
5
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
11
P
AGES
:
01-05
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
advantages of poetry in the Turkic language are
evidenced by “Kisasi ar
-
Rabguzi”, written in the Old
Turkic language, according to biographers, in the
Khorezm dialect. It should be emphasized that this
work, which displays a unique rich vocabulary,
phonetic, grammatical and stylistic features of the
Turkic language, is of particular importance for the
preservation of Turkic thought and spirit.
REFERENCES
1.
Nosiruddin Rabg‘uziy .
“Qisasi Rabg‘uziy”.1
-
kitob. Toshkent: Yozuvchi, 1990.
2.
Nosiruddin Rabg‘uziy . “Qisasi Rabg‘uziy”. 2
-
kitob. Toshkent: Yozuvchi, 1990.
3.
Mallaev N. O‘zbek adabiyoti tarixi. 1
-kitob. /
Darslik.
–
Toshkent: “O‘qituvchi”, 1976.
4.
Abdullaev V. O‘zbek adabi
yoti tarixi.
–
Toshkent: “O‘qituvchi”, 1980.
5.
Haqqul I. Tasavvuf va she’riyat. –
Toshkent:
Adabiyot va san’at, 1991.
6.
Rahmonova Z. Ishq, irfon va irshod.
–
Toshkent:
Tafakkur tomchilari. 2021.
7.
Rakhmonov, Z., & Rakhmonova, K. (2022).
Improving the quality of nurse training through
the introduction of modern nursing care
technologies. The American Journal of Medical
Sciences and Pharmaceutical Research, 4(03),
17-22.
8.
Rahmonova, Z. J. (2018). THE ENLIGHTENMENT
OF CONVERSATION AND INTERCOURSE IN
SUFISM (TASAWWUF). ANGLISTICUM. Journal
of the Association-Institute for English
Language and American Studies, 7(9), 17-26.
9.
Rahmonova, Z. (2021). Fundamentals of the
image of murshid and murid in folk oral art.
Asian Journal Of Multidimensional Research,
10(6), 411-417.
