Al and cracks

Original Address: The Iranian al-

(Thanks for the blog blog Shhrbraz that some phrases can be seen in the context of).

(In this paper, a compact Persian English is a complete article can be found here:

http://www.azargoshnasp.net/Pasokhbehanirani/Farabiremarksonbackground.pdf

http://www.archive.org/details/SomeRemarksOnFarabisBackgroundIranicsoghdianpersianOraltaic

Our paper also Mashkoor doctor about this article in the paper the doctor Mashkoor make two mistakes with the perfect name, and has one of the words. However, in this case the doctor Mashkoor strong written article that is the end of this journal.

See also related to Encyclopaedia Iranica direct evidence about the ethnicity of all al-(All three texts directly after death Sysdsal All three documents are al):

http://www.iranica.com/articles/abu-nasr-farabi

Encyclopedia Iranica states resources are not sufficient, however, to judge by the number of documents it (Farabi and Avicenna His followers to do in Zhrfngry) They have ignored the Encyclopedia Iranica (This article is published in).

http://www.iranica.com/articles/abu-nasr-farabi

As has been emphasized, however, researchers must read this article in English under the present paper is a compact:

http://www.azargoshnasp.net/Pasokhbehanirani/Farabiremarksonbackground.pdf

http://www.archive.org/details/SomeRemarksOnFarabisBackgroundIranicsoghdianpersianOraltaic

First, you should know that the Iranian to the exact meaning of these historical figures. That is the first language of the people of the Iranian family of languages(Iranian-Aryan) Such as Sogdian and Persian, Kurdish and Balochi and Pashto and Avestan BS Scythian and Parsy and Gilaki and crowbars and effort and Zaza and others. The Iranian languages ​​are the languages ​​they. However, the current state of Iran, the Iranian family of languages ​​including linguistics, which are not considered, but only during the Safavids in the Azerbaijani Turkic language, is the dominant (Before the Iranian languages ​​were dominant) Islam and the Arabic language in post-fits Slowly in Khuzestan. While those originating from places in Iran (Iranian Foreign Languages ​​ie father / mother is) Were abundant in the early days of Islam in Baghdad. Such as Sufis like Junayd of Baghdad and Shebli and …

Iranian peoples The Iranian languages ​​once had Syayhmyanh majority of these people can Sogdians and Khvarzmyan and Bokhtariyon and Parsyan and of course Corp (Particularly from the Sasanian period) Named. Today these are not the only language other languages (Khorasani dialect of Middle Persian, which continue to influence the Sogdian and Parsy) Seen in Khorasan. در کوه‌های پامیر هنوز چند بازمانده اندک از زبان ایرانی سغدی دیده میشود ولی در سده‌های بعد بویژه در دوران سلجوقیان و مغولان، زبان‌های ایرانی و مردمان ایرانی کم کم از این مناطق حذف میشوند.

When we say we leave the era of thousand years ago (All year two thousand ten ad) را در نظر داریم هرگز مردمان آذربایجان و آران و ترکیه را در نظر داریم زیرا این سه ناحیه ترکزبان در آن زمان نبودند و بنابراین مردمان (Culture and Ethnicity) Arani Turkish or Azeri or Nvtvly Farabi did not exist at the time(The ancestors of these groups and the people of Azerbaijan and Arran Other languages ​​were spoken of Iranian languages ​​were) And are therefore excluded from our discussion.

Western scholars such as Edmund Bosworth This confirms that in the early period of Islam-majority Iran Syayhmyanh.

According C.E. Bosworth, “The Appearance of the Arabs in Central Asia under the Umayyads and the establishment of Islam”, in History of Civilizations of Central Asia, Flight. IV: The Age of Achievement: AD 750 to the End of the Fifteenth Century, Part One: The Historical, Social and Economic Setting, edited by M. S. Asimov and C. E. Bosworth. Multiple History Series. Paris: UNESCO Publishing, 1998. excerpt from page 23: “Central Asia in the early seventh century, was ethnically, still largely an Iranian land whose people used various Middle Iranian languages.

C. Edmund Bosworth: “In early Islamic times Persians tended to identify all the lands to the northeast of Khorasan and lying beyond the Oxus with the region of Turan, which in the Shahnama of Ferdowsi is regarded as the land allotted to Fereydun’s son Tur. The denizens of Turan were held to include the Turks, in the first four centuries of Islam essentially those nomadizing beyond the Jaxartes, and behind them the Chinese (see Kowalski; Minorsky, “Turan”). Turan thus became both an ethnic and a geographical term, but always containing ambiguities and contradictions, arising from the fact that all through Islamic times the lands immediately beyond the Oxus and along its lower reaches were the homes not of Turks but of Iranian peoples, such as the Sogdians and Khwarezmians.”( C.E. Bosworth, “Central Asia: The Islamic period up to the Mongols” in Encyclopedia Iranica).

Now turn to the issue of al:

Der Mekdmhی Rsalhی «what is correct and what not valid from the provisions of the stars» – The writings of al-Farabi's – His name has come this way: Muhammad ibn Muhammad al-Farabi Trkhanی. Syssd years after the documents have been falsified his name and the word al “اوزلغ” While the term in the name Fzvdnd not seen in any of the original books Farabi.

Farabi's oldest written document about "Ibn Abi Asybyh" – In his book 'Uyun the Iranian (Persian) Reads: "Persian and trees.". According to cite Pantrkan Abnkhlkan that three years after Farabi and called him "Avzlgh" in Nsbnamh Farabi also has the nickname "Turk" as he is. But Shamsedin M. Shahrazuri – He was the Iranians who lived near the time Abnkhlkan – Abu Nasr al-Farabi says is of Iranian descent: «And was of a Persian dynasty».

The name "Trkhan" or "Trkhan" The notion of common names among Iranian descent has been Sogdi. Other Names which Farabi hundred years after his death is attributed as Avlgh(هرچند در زبان‌های ایرانی شرقی مانند استی که با سغدی هم‌خانواده است میتوان آن را معنی کرد و در مقاله انگلیسی مورد اشاره ما این واژه تا حدی شناخته شده است و در ترکیه آن را بدون هیچ سندی به اوزلوق تبدیل کرده‌اند در حالیکه “GH” And “S” Different meaning in the Arabic language) Three centuries after al-Farabi's property. So his name should be based on the ancient texts called Muhammad ibn Muhammad al-Nadim Altrkhany same name is used. Trkhan word much used in Sogdian language, and many linguists and Harold Bailey Bayf etc. It's like an Eastern Iranian word know(Terms and Klasvn Trkhan Trkshnasany like to know Ghyrtrky) It was a title of nobility and military.

In this regard, see the following article:

http://www.azargoshnasp.net/Pasokhbehanirani/Farabiremarksonbackground.pdf

http://www.archive.org/details/SomeRemarksOnFarabisBackgroundIranicsoghdianpersianOraltaic

So I called to him the documents so named Muhammad ibn Muhammad al and his family “Trkhan” Has been.

Iran and the Iranian people, the Sogdians were also Farabi. In his book "Utopia" from their Turkic peoples living Bytmdn knows that only low levels of physical needs and their culture does not.

“Alfarabi …counts the Turks among the pleasure-seekers and citizens of the base city. “.(Arthur Hyman, “Maimonidean Studies”, Published by KTAV Publishing House, Inc., 1992.)

It is interesting that al-Farabi, Avicenna, who was very close to the time of the Turkic peoples to servitude in Utopia Bytmdn only knows.

To quote the doctor J. Mshkvr (Paper attached to this article):

” Sheikh al-Raees Ibn Sina writes at the end of the Theology of the Book of Healing by mentioning the sentence "Al-Madinah al-Fazlah" which is a reference to Farabi's book Al-Madinah al-Fazlah and himself.: And that there must be people serving people, so it must be that they are not forced to serve the people of the virtuous city, and likewise those of the people who are far from receiving virtue are slaves. Most of its conditions are when good mixtures are created, healthy thoughts and minds.”. The result is that Ibn Sina wants to say that the Turks and Zangians of that era, who were naturally considered slaves and servants, and those who live in incompatible lands that do not nurture the right heart and sound minds, are far from virtue and are forced to serve the people of Medina. (What about a scumbag like Abu Nasr Farabi who attributes him to the Turkish race.) ”

و ابن‌سینا که در آسیایه‌میانه بدنیا آمده است و یک نسل پس از فارابی بوده است و آثار او را بدقت بررسی کرده است و با شاگردان فارابی نیز آشنا بوده است بهترین سندی است که فارابی نمی‌توانسته است ترک باشد و در صد در صد او را باید از مردمان ایرانی‌تبار (And as will be shown : Sgdی) Syayhmyanh know.

This quote not only doctor from Ibn Sina Mshkvr but other researchers have. For example,:

Avicenna in the book of “The Healing: (Ash-Shifa) in Chapter 5 (Concerning the caliph and Imam: the necessity of obeying them. Remarks on politics, transactions and morals) states:

“…As for the enemies of those who oppose his laws, the legislator must decree waging war against them and destroying them, after calling on them to accept the truth. Their property and women must be declared free for the spoil. For when such property and women are not administered according to the constitution of the virtuous city, they will not bring about the good for which the property and women are sought. Rather, these would contribute to corruption and evil. Since some men have to serve others, such people must be forced to serve the people of the just city. The same applies to people not very capable of acquiring virtue. For these are slaves by nature as, for example, the Turks and Zinjis and in general those who do not grow up in noble climes where the condition for the most part are such that nations of good temperament, innate intelligence and sound minds thrive”(Chris Brown, Terry Nardin, Nicholas J. Rengg, “International Relations in Political Thought: Texts from the Ancient Greeks to the First World War”, Published by Cambridge University Press, 2002, pg 156-157).

Bu Ali says in The Book of Healing:

«And he has to be the people serving the people, it must be crumbs forced to folks Service utopia, and کzlک from was from people away from received virtuous understand Obeid, of course, such as Alterک and Zinj, and wholesale who grew up in non-regions honest that more conditions .

And the Turks “Obaid course” The “The nature of slavery” They lack the knowledge and “Minds”. Illustrates this point well in relation to al-Farabi, Ibn Sina, the oldest source (Except for the works of Al-Farabi) It is understood that the account has not left Farabi. وگرنه مگر میشود دانشمندی مانند ابن سینا که آثارهای فارابی را خوب بررسی کرده است و تنها یک نسل با او فرق داشته است و با شاگردان فارابی بحث کرده باشد و هر دو از آسیایه میانه باشند چنین حرفی را در مورد ترکان بزند.

The musical instruments are mentioned in the works of al-Farabi, the Iranian and Persian. He has not seen any sign of cracks in the works. The authorities:

1. Rehau 2- Hosseini 3- Right 4- Abvslyk 5-bell / sub 6- 7 lovers- Hijaz 8- Iraq 9- Of 10- Nov 11- Big 12- Zyrafknd

However, none of these names are Turkish.

As the doctor Nasr Amin Razavi and tell him about the music:

Professor Seyyed Hossein Nasr and Professor Mehdi Aminrazavi. “An Anthology of Philosophy in Persia, Flight. 1: From Zoroaster to ‘Umar Khayyam”, I.B. Tauris in association with The Institute of Ismaili Studies, 2007. Pg 135: “Morever, he was a master of music theory; His Kitab al-Kabir al-Musiqa (The Great book on Music), known in the West as a book on Arabic music, is in reality a study of the theory of Persian music of his day as well as presenting certain great philosophical principle about music, its cosmic qualities, and its influence on the soul”

این نکته که نام دستگا‌ه‌ها و آلات موسیقی در کتاب موسیقی الکبیر فارابی ترکی نیست خوب نشانگر آنست که فارابی با فرهنگ ایرانی آشنایی کاملی داشته است و از میان این فرهنگ میباشد.

Perhaps one of the other documents in relation to Iran, he is the notion Book of Letters. Persian, Greek, Syriac and Sogdian words in this book are, but it's not even a word in Turkish. These words define the notion of language is everywhere (For example, says : “Sghdyh fi ..”

To quote the doctor J. Mshkvr:

Farabi's book of letters, whose name is included in the list of his works and there is an authentic manuscript in the library of the National Assembly of Iran, introduces us to the languages ​​that Farabi knew, and those languages ​​other than Arabic are the ones he knows more about, as listed below.: Persian, Sogdian, Greek, Syriac. At the beginning of the book, which mentions An and An, the Persian translation writes it as "Ka" and in Greek "An and On" and says that in both languages, like Arabic, they mean emphasis..

In the eighth chapter of the Book of Letters, he talks about proportion or superposition and writes that the sign of proportion in Persian and Arabic is ya.

In another place, he discusses existence, conscience, existence, and defines and divides it and says that the meaning of existence in Sogdian language, which is one of the Iranian languages, is "fird or wird" and fird or wird means existence..

Then he talks about the subject, predicate, relation, and logical wisdom or conjunction and writes that in Arabic language there is no conjunction in the sentence, and in the phrase "Zayd Qaim" means Zayd is standing..

Then he talks about the nominal infinitive and writes that whenever they want to make an infinitive from the word human, they add "ayt" to the end of it and say humanity, while in Persian language they add an infinitive to the end of it, for example, to the end of the Persian word "people" which means human. Yai is an added infinitive, people say, which means humanity.

But what did the doctor Mshkvr critical text of the Book of Letters. Farabi Sogdian word that it is used in this figure is:

This “F-Tuesday Zone issued” Is a certain song in Turkish and Persian and Syriac and Arabic texts exist and that the distortion it “Fyrd” Or “Baird” خوانده‌اند. While letters “Defines three Zone issued” Is a certain song in the Iranian language Sogdian BS there(See the following article in the Encyclopedia of Islam-print Leiden-Khwarizmi and al-Khwarizmi in the Encyclopedia Iranica). Here the sound source with certificates and documentation published in Leiden Islam, Encyclopedia Iranica (Written by David MacKenzie) English is also the:

The most interesting example of Soghdian is actually the word mentioned “ḇ iryd”. In the critical edition the word is shown as:

The first letter of the following word is not present in either Arabic or Persian alphabets. Farabi mentions “Fi Soghdiyya” (In Soghdian) and then mentions the above word.

Farabi, “Kitab al-Horuf” critical edition by Muhsin Mahdi. Beirut, Institut de letters orientales, research. Flight. 46, Beirut (1970). Pg 111.

According to the Encyclopedia Iranica, Chorasmian the language (an Iranian language which was the closest relative of Soghdian):

“Orthography and phonology. Apart from the Arabic emphatics ṭ, D, ż, S, ẓ and the postvelars q, ḥ, ʿ, the pronunciation of which is unknown, it can be assumed that Chorasmian had the following consonant phonemes: p, t, c (= ts), to; f, i (= T), No., x; b, d, j (= Dz), g; b (= ḇ), ’ (= D), ǰ, c (= ḡ); m, n; s, š, with, `; r, the; in, and. Beside the normal Persian additions to the Arabic alphabet, β was written as a three-­pointed f.”

The same information is mentioned in Encyclopedia of Islam under Chorasmia and the native Iranic Chorasmian scholar Biruni also uses this same three-pointed f. In the Encyclopedia of Islam, we read:

““Ḳutayba’s invasions may have ended the old scribal tradition, but the language itself persisted, now written in the Arabic Alphabet but with several characters modified to render the characteristic sounds of Ḵh̲wārazmian, e.g. for the labiodental fricative v or β”

This is strong evidence for Iranian Farabi. His native language was Persian language Sogdian need it for a special Voices Ghyrsghdy Sogdian language knowledge and its application in the specific rare. No need to Sogdian language is not in Baghdad, where the dominant language is Arabic and Persian, Syriac and Sogdian has not had any credit in Baghdad. While the notion of special words and sounds for the Sogdian (That it did not know any Turkish or Rbzban) Knew the correct pronunciation and the written word has Sogdi.

Here again Read the following article on this topic is recommended for Pzhvhgshran:

http://www.azargoshnasp.net/Pasokhbehanirani/Farabiremarksonbackground.pd

http://www.archive.org/details/SomeRemarksOnFarabisBackgroundIranicsoghdianpersianOraltaic

In the Appendix, we also bring paper Mshkvr doctor reminded, however, that the correct name is Muhammad son of Muhammad al-Farabi and his family nickname, and name the Trkhany “Trkhan” Sogdian and has been used in many Ayranyshrqy (See the link below:

http://www.azargoshnasp.net/Pasokhbehanirani/Farabiremarksonbackground.pd

http://www.archive.org/details/SomeRemarksOnFarabisBackgroundIranicsoghdianpersianOraltaic

) Iranian roots. The doctor Mshkvr critical text of the Book of Letters did not get to know that al Sogdian letters apply for a license to own one of the Sogdian(Iranian) He is being.

مقاله ایرانیکا نیز تمامی اسنادی که مستقیم به قومیت فارابی اشاره کردند را بررسی کرده است و تمامی این اسناد پس از سیصد سال پس از فارابی نوشته شده است و تنها ابن خلکان است که بنا به قول دمیتری گوتیاس با غرض لقب “Turkish” While the document is given to al-Farabi's older than Ibn Khallikan Iran knows.

http://www.iranica.com/articles/abu-nasr-farabi

But the current paper, which is paper-intensive:

http://www.azargoshnasp.net/Pasokhbehanirani/Farabiremarksonbackground.pd

http://www.archive.org/details/SomeRemarksOnFarabisBackgroundIranicsoghdianpersianOraltaic

By indirect evidence such as Kabeer officials Music Books Music and Book of Letters (That notion did not give the name and address of the Turkish and Persian, Syriac and Greek, but of the Sogdian) و همچنین جایگاه ترکان در نظر فارابی/ابن سینا..نشان داده شد که فارابی نمیتوانسته ترک‌تبار باشد بلکه او را بنابر تمامی اسناد موجود باید یک ایرانی سغدی‌تبار دانست و سغدیان جزو فرهنگ بزرگ تمدن ایران هستند و زبانشان نیز یک زبان کهن آریایی که امروز تنها در کوه‌های پامیر چند بازمانده از آن میتوان یافت (Such as the brightness and Yghnvby and Wakhi Language…).

And al-Farabi

Dr. Muhammad Jawad Mashkour

Cultural advisor of the Shahshahi Embassy-Damascus

Farabi's hometown:

We don't know much about Farabi's material life and we don't know much about his education, we just know that he was a calm and quiet man and devoted his long life to philosophical thoughts and was supported by some kings and finally became a Sufi.. They say that Farabi's father was an army general and an Iranian, and his son Abu Nasr lived in the village of Wasih Qara Farab around the age of 260 Hijri was born at the age of eighty 339 He died in Damascus and was buried there(1).

His ancestry:

Muhammad ibn Ishaq al-Nadim (deceased 380 E) He writes in his Al-Fherst book: "Abu Nasr Muhammad al-Farabi me my trees Trkhan Land of Khorasan."(2).

Al-Samani (Deceased in 562 E) He writes in the Book of Man: “Al-Farabi is attributed to Farab, and it is a town above Ashash, close to Balasagon.”(3).

My father's son was injured (Deceased in 668 E) He writes his name and lineage as follows: “He is Abu Nasr Muhammad bin Muhammad bin Uzlag bin Tarkhan, his city is Farab, and it is a city from the country of the Turks in the land of Khorasan, and his father was an army commander and he was a Persian … and he died in Aleppo in Rajab of the year 339 At Saif al-Dawla Ali bin Hamdan in the caliphate of al-Radi, and Saif al-Dawla prayed for him with fifteen men of his own.(4).

Ibn Khalkan (Deceased in 681 E) is writing: “Abu Nasr Muhammad bin Tarkhan bin Ozlag Al-Farabi, the Turki Al-Hakim, died at his age 339 Sayf al-Dawla is in four of his possessions, and he is about eighty years old, and he was buried in the outskirts of Damascus, outside the small gate, may God have mercy on him. Turk Rules »(5).

Al:

Farab was a small area on both sides of the middle Sihon and was located on the right side of the mouth of the Ares River that flowed from Spijat.. Also, the name of the center of this region is called Farab. In Hudd al-Alam Man al-Mashriq to Al-Maghreb authored by Sal 372 In Hijri, the name of this region is "Parab" in Persian. Al-Astakhari, one of the scientists of the 4th century of Hijri (p. 364) This area has been mentioned in two ways: Barab and Farab. According to Al Masoudi (Deceased in 345) In the book of al-Tanbiyah and al-Ashraf (PS 366) Every year, this area is covered by flood at the end of January, and local travel becomes difficult and can only be done by boat.. According to Istakhari, the center of this area, which is called Kadriakdeer, has a large mosque and that city is located half a mile east of Seyhun.. According to Al-Maqdisi, the other center of this region is called Farab (PS 262-273) It has had seventy thousand people, most of them according to al-Samani (sheet 415) Shafi'i religion and that city had a mosque, a castle and a market.

In the Farab region, the village of Wasih should be mentioned. According to Ibn Hawqal, one of the 4th century scholars in the book Surah Al-Raz, it was a village on the left side of the Sihun River and a short distance from the mouth of the Aris River, and this village is the birthplace of the famous sage Al-Farabi.. Sapphire Hamoui Miniwed: “Farab is a state behind the Seyhun River in the borders of the country of the Turks, and it is farther from Al-Shash, close to Balasagon … and it is a sabkha area that has thickets, and they have farms in the west of the valley that takes from the Al-Shash River.”(6).

Farab in the Islamic period:

The religion of Islam at the beginning of the 3rd century after the conquest of Muslims in Esfijab in the year 227 This is the way to the area(7).

From that date to a long period of about a year 349 That is, until the Turks of Ghaz did not accept Islam, the Farab area was located on the northeastern border of Islam and Turkey, and the road that connected to the Turkish country of Kimak by land passed through Farab.. According to the majority of Islamic sources, the city of Atarar was replaced by Farab, and the name Farab was no longer mentioned.. The ruins of this city, Atarar, which replaced Farab, now remain in Soviet Kazakhstan, ten kilometers from Sihun River.(8).

Farab, the son of Abu Nasr Farabi, should not be confused with Faryab, which is a famous city in ancient Khorasan, and one of the works of Jawzjan, near Balkh and in the west of Jihun.. The ruins of the last city called Khairabad still remain in Afghanistan.

Ethnicity and language of Farab people:

As we said, Farab is the Arabic form of Parab, which in Persian means agricultural land that is irrigated with spring and river water, as opposed to Dam, which is drunk with rainwater.(9). As the army of Islam passed in the year 227 He conquered Farab and in the year 349 Means 123 The following year, the Turks brought Islam to Ghaz and found the right to enter the border city and the land of Islam. The people of this city were from Iranian ethnic groups before the arrival of the Turks from Gaza, and their language was one of the varieties of Iranian languages ​​such as Sogdian and Yaghnabi.. When Yazgerd III, the last Sassanid emperor, was fleeing from the army of Islam, with a large group of his courtiers and soldiers from Tisphon (Madain Kasri) Per year 17 Hijri came to these regions and established his court in Merv, one of the big cities of Khorasan, and until the year 31 Hijri, which is the year of his death, ruled in these areas. During this time 15 In the year Persian language became popular in Khorasan and beyond the river due to the existence of the royal court in those areas and replaced the local Iranian dialects such as Khwarazmi, Sogdi, Balkhi, Heravi and Takhari.. After reaching Mada'in Kasri, the Arab army gradually got to know the Dari language and spoke to the Iranians who had accepted Islam in this language.. This Arab and Iranian army took the Dari language to the east in their conquests and spread beyond the Nile even to the lands that did not belong to the Sassanids on the other side of Jihun, and made the literary language of those people..

The arrival of the Turks of Ghaz to beyond the river:

The people who are now called Turks were known by different political and tribal names before the 6th century AD.. In the first half of the 6th century AD, a group of Altai Turkic tribes migrated from their homes and together with some of their neighboring tribes formed a huge empire whose territory was between the land of Mongolia and the Black Sea.. The founders of this great empire first chose the title Turk for themselves, which was used in their language as Turuk, meaning strong..

The ethnic groups of this Turkish empire in the year 582 AD, they were divided into two groups, Eastern and Western Turks. The administrative secret of the Eastern Turks was located in a place called Orkhon in the territory of Mongolia and the center of the Western Turks was located in Semirechy..

Both the Eastern and Western Turkic kingdoms accepted the supremacy and sovereignty of China.. Per year 742 AD (124 Hijri) Union of Uighurs from Qarluq (Khaluch, Khalkh) and Basmil was formed, they destroyed the government of Eastern Turks.

In the 8th century AD in the pottery part of Sir Darya (Rod Sihon), the Oghuz formed a government from the Western Turks. These Turkish campers did not engage in regular campaigns and only engaged in guerilla wars and untimely attacks on the cities across the Nile..

In the 4th century of Hijri, the settlements of Ghazan were from the eastern shores of the Caspian Sea and north of Gorgan to the vicinity of Parab (Al) And Tastkand and Spijab area extended on the western banks of the Sihon River and from this area the borders of Ghaz and Kharlakh merged together.. Until the end of the 4th century of Hijri, there were walls and dams against the Turks in some of the borders of Khwarezm and beyond the river, which was not unlike the Chinese wall against the Mongol yellow-skinned tribes.. Among these dams was the famous wall of Abdullah bin Hamid and the wall of Al-Qalas, which started in the north of Bikand in the area between the mouth of the Jihoon and Sihoun rivers and extended to the vicinity of the town of Tarz.(10).

Until the 5th century of Hijri, the Turks, who occupied all the regions beyond the Nile and North of Khorasan, could not adopt a literary script and language for themselves, and their various tribes each spoke in a special dialect.. The first book that was written about Ban Turki in Islam is the book Divan Ghat Turk Mahmoud bin Al-Hussein bin Muhammad Al-Kashghari, which was published in the year 466 He brought Hijri to the field of writing in the Al Seljuq government, as he says: “To proceed, the servant Muhammed bin Al-Hussein bin Muhammed said to us: I saw the mother of God, the Most High, has seen the sun of the country in the constellations of the Turks…. And He made them the kings of the age... and the dearest one to whom I belong.... And his means to them is better than intertwining with their tongue, not their listening to him with their ears... And I have heard that the trustworthy of his imams is Bukhara and another imam from the people of Nishapur.(PS) When he mentioned the signs of the Hour, the trials of the end of time, and the emergence of the invading Turks, he said, “Learn the language of the Turks, for they have a long kingdom.” So I explored their countries and found them. . I quoted their languages ​​and their rhymes... until the language of each sect of them became the best in my opinion... and I wrote this book of mine, seeking the help of God Almighty, as a season with the collection of Turkic languages.(11).

The real nationality of Abu Nasr:

Therefore, in the 3rd and 4th centuries and during the life of Abu Nasr, Farab was part of the Samanid country, Meh Turkan, and a border city in Thaghar Balad is considered Turkic, and in order to protect and protect the Samanid border, a large group of Iranians lived there, and Abu Nasr Farabi and others who lived there were of Iranian ethnicity and race, not Turks.. As Muhammad bin Ishaq al-Nadim, who was a contemporary of Farabi, does not mention that he was a Turk at all, and after him, Samani did not mention the desertion of Mahal and Farabi, and also Ibn Abi Asiba'a (deceased 668 E) and Mohammad Bin Mahmoud Al-Shahrzouri who in 687 They considered Abu Nasr to be of Iranian descent when he was alive, and Shahrzuri says: "Va kan man Salala Farsiyeh" means from an Iranian family. According to the statement of these two historians and Henry Thomas, the author of the book "Great Philosophers" and De Boor, the author of the History of Philosophy in Islam, and Hana al-Khouri, the author of the History of Arabic Philosophy, among contemporary historians, the fact that the city of Farab was Iranian during Farabi's time leaves no doubt that Abu Nasr is of Iranian descent, and based on the assumption of his name and dress, which are not reasons for race, he cannot be attributed to someone else.. There is also doubt about the name of his father Tarkhan, because in the introduction of the treatise "Ma Yasah wa Ma Laysah Man Ahkam Al-Nujum" which is one of Farabi's works, his name is recorded in this way.: "Muhammad bin Muhammad al-Farabi al-Tarkhani". Therefore, Tarkhan's narrative is one of the relative words, and it represents Farabi, and as we said before, Muhammad bin Ishaq al-Nadim wrote his ancestor's name as Muhammad Tarkhan, and Tarkhan is considered an adjective and a relative here, and it is possible that Farabi was attributed to his ancestor, or that the word Tarkhani is the general title of this family.. For this reason, Ibn Khalkan's statement in abandoning Farabi and the later historians who considered Ibn Khalkan's narration as proof is not correct.. All these mistakes have been found since the Turks of Ghaz converted to Islam and dominated Farab from the middle of the 4th century.. Because from this date, Farab was considered as one of the Turks' residences, therefore the people who lived in that land were called Turks, not according to Makan's credit, even though their origin was Iranian.. Apparently, the conversation about whether Abu Nasr is a Turk or an Iranian has been a topic of discussion since the time of Ibn Sina, for this reason Sheikh al-Raees Ibn Sina writes at the end of the book of theology, mentioning the sentence "Al-Madinah al-Fazlah" which is a reference to Farabi's book Al-Madinah al-Fazlah and himself.: And that there must be people serving people, so it must be that they are not forced to serve the people of the virtuous city, and likewise those of the people who are far from receiving virtue are slaves. Most of its conditions are when good mixtures are created, healthy thoughts and minds.”. The result is that Ibn Sina wants to say that the Turks and Zangians of that era, who were naturally considered slaves and servants, and those who live in incompatible lands that do not nurture the right heart and sound minds, are far from virtue and are forced to serve the people of Medina. (What about a scumbag like Abu Nasr Farabi who attributes him to the Turkish race.)

Farabi letter book:

Farabi's book of letters, whose name is included in the list of his works and there is an authentic manuscript in the library of the National Assembly of Iran, introduces us to the languages ​​that Farabi knew, and those languages ​​other than Arabic are the ones he knows more about, as listed below.: Persian, Sogdian, Greek, Syriac. At the beginning of the book, which mentions An and An, the Persian translation writes it as "Ka" and in Greek "An and On" and says that in both languages, like Arabic, they mean emphasis..

In the eighth chapter of the Book of Letters, he talks about proportion or superposition and writes that the sign of proportion in Persian and Arabic is ya.

In another place, he discusses existence, conscience, existence, and defines and divides it and says that the meaning of existence in Sogdian language, which is one of the Iranian languages, is "fird or wird" and fird or wird means existence..

Then he talks about the subject, predicate, relation, and logical wisdom or conjunction and writes that in Arabic language there is no conjunction in the sentence, and in the phrase "Zayd Qaim" means Zayd is standing..

Then he talks about the nominal infinitive and writes that whenever they want to make an infinitive from the word human, they add "ayt" to the end of it and say humanity, while in Persian language they add an infinitive to the end of it, for example, to the end of the Persian word "people" which means human. Yai is an added infinitive, people say, which means humanity.

In his book of letters, Al-Farabi explains about the logical conjunction or relation of hakamiyyah and refers to the Persian word ist and the Greek stin, which is repeated, and gives logical examples in Persian and Greek.. از اينجا مي‌توان حدس زد كه فلسفه و منطق يوناني در زمان فارابي به زبانهاي پارسي دري و سغدي وجود داشته و او پيش از آنكه زبان عربي را بياموزد منطق را به زبان فارسي يا سغدي در مسقط‌الرأس خود يعني فاراب خوانده بوده است، چنانكه ترجمه منطق ارسطو به پهلوي تا بعد از زمان ابن‌النقفع آن كتاب را از پهلوي به زبان عربي ترجمه كرده و نسخه آن هنوز در كتابخانه حضرت علي بن موسي‌الرضا در مشهد عاصمه خراسان كوجود است و شايد، همين اصل پهلوي منطق ارسطو بوده كه ترجمه‌اي ديگر غير از عربي به پارسي دري داشته است و مورد استفاده دانشمندان خراسان چون فارابي قرار گرفته باشد.

فارابي غير از فارسي و سغدي و يوناني و عربي از زبان ديگر كه سرياني باشد سخن به ميان مي‌آورد و معلوم مي‌شود وي اين زبانها را بيش و كم مي‌دانسته ولي سكوت او را درباره زبان تركي نمي‌دانيم بايد بر چه امري حمل كرد؟ بديهي است كه در زمان حيات او يعني تا اواسط قرن چهارم هجري هنوز تركان غز به آن شهر مرزي راه نيافته بودند و آشنائي او با اين زبان هرگز چيزي نبوده كه بتواند از زبان تركي ذكري به ميان آورد(12).

These were all about the birthplace and mother tongue of Farabi, who came from Muscat, Iran, but Farabi the philosopher did not belong to Iran, but belonged to the Islamic world, and he reached this position due to the blessing of the Quran and the religion of Muhammad.. For this reason, the scientists gathered here consider him a Muslim scientist belonging to the world of humanity and they have nothing to do with him being Turkish, Persian or Arab..

Footnotes:

1- Debor: History of Philosophy in Islam, translated and commented by Dr. Muhammad Abd al-Hadi Abu Raida, p 196.

2- Al-Fihrist, printed in Tehran, p 321.

3- Al-Ansab, sheet 416.

4- Oyoun al-Anbaa fi Tabaqat al-Atibaa, Beirut edition 1965 PS 603.

5- Ibn Khalkan, printed in Iran 1284 e, c 2 PS 191-193.

6- Yaqut Hamwi, Lexicon of Countries, Volume 3, p 833-834.

7- Futuh al-Buldan Balazari p 422.

8- Encyclopaedia of Islam, French edition c 2 PS 797.

9- Dehkhoda Dictionary.

10-Thank you doctor: Qaz Turks and their migration to Iran p 1-8.

11-The Diwan of Turkic Languages, Istanbul 1333 printed, c 1 Page 3.

12-Journal of the Faculty of Literature of Azarabadgan University, serial number 113 Persian language in the works of Farabi, and the treatise on the typefaces of Beirut 1970 Investigated by Muhsin Mahdi, pp. 16, 111, 112, 113. 114.