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: «و کان من سلاله فارسیه».

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” بوده است.

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):

” Rheumatologic Theology Ibn Sina in the book Healing with the mention "Almdynhalfazlh" a reference to his Farabi wrote books Almdynhalfazlh: «And that he must serve the people of the people, it must یک.n crumbs are forced to serve the people of Utopia, and was کzlک of people away from receiving Alfadیlh understand Obeid '' Of course, Nthel Alterک and Alzenh, and wholesale who grew up in non-noble regions . حاصل معنی است که ابن سینا می‌خواهد بگوید ترکان و زنگیان آن عصر که طبعاً عبید و بنده بشمار می‌رفتند و کسانی که در سرزمینهای ناسازگار که پرورنده قریحه صحیح و عقول سلیم نیست، زندگی می‌کنند از فضیلت دورتند و مجبور به خدمت اهل مدینه فاضله می‌باشند (Fzlayy like Abu Nasr Farabi, let alone that he attributed to quit their 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:

«و انّه لابُد مِن ناس یخدمون الناس، فَیُجب ان یکون هؤلا یجبرون علی خدمه اهل المدینه الفاضله، و کذلک من کان من الناس بعیداً عن تلقی الفاضله فَهُم عبید بالطبع، مثل الترک و الزنج، و بالجمله الذین نشأوا فی غیر اقالیم الشریفه التی اکثر احوالها ان ینشأ فیها حسنه الامزجه صحیحه القرایح و العقول».

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:

کتاب الحروف فارابی که نامش در فهرست آثار او آمده و نسخه‌ای خطی معتبری در کتابخانه مجلس شورای ملی ایران وجود دارد ما را به زبانهایی که فارابی می‌دانسته آشنا می‌کند و آن زبانها غیر از عربی به ترتیب بیشتر دانی او از قرار ذیل است: Persian, Sogdian, Greek, Syriac. At the beginning of the book that talk about it and it raised its Persian translation of "you" and the Greek "and that" by and tells them in both languages, such as Arabic means the emphasis is.

In the eighth chapter of the Book of Letters About adding speaks and writes in Persian and Arabic symbols of objects is.

در جای دیگر بحث از وجود و وجدان و موجود و تعریف و تقسیم او می‌کند و می‌گوید معنی وجود در زبان سغدی که از زبانهای ایرانی است «فیرد یا ویرد» است و فیرد و یا ویرد و به معنی موجود می‌باشد.

The ratio of subject and predicate logic or conjunctions and Hkmyh speaks and writes in Arabic that there is a conjunction in a sentence and the words "Zaid vertical" ie Zaid Zaid is standing upright convicted and sentenced to heavy crossed relationship or ratio .

The nominal infinitive speaks and writes about people when they infinitive form of the word "omen" is added to the end of humanity, they say, while the rest of the Persian language Tyay "add infinitive, for example, the Persian word which means to be human .

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…).

Farabi and al

MJ doctor Mshkvr

Imperial-Damascus embassy's cultural attaché

Farabi's birthplace:

از حیات مادی فارابی چیز بسیاری نمی‌دانیم و از سیر تحصیلات او خبر چندانی نداریم، همینقدر میدانیم که مردی آرام و بی‌هیاهو بود و زندگی دراز خود را وقف اندیشه‌های فلسفی کردو تحت حمایت بعضی از پادشاهان قرار گرفت و سرانجام به لباس اهل تصوف درآمد. گدیند که پدر فارابی سردار لشکر و اصلاً ایرانی بود و فرزندش ابونصر در دهکده وسیح قراء فاراب در حدود سنه ۲۶۰ هجری بدنیا آمد و در هشتاد سالگی در سنه ۳۳۹ در دمشق درگذشت و در همانجا به خاک سپرده شد(۱).

His ancestry:

Muhammad ibn Ishaq al-Nadim (Deceased 380 AH) He writes in his book Fihrist: "Abu Nasr Muhammad al-Farabi me my trees Trkhan Land of Khorasan."(۲).

Sam'ani (Who died in 562 AD) In the book he writes parachute: "Hzhalnsbh to al-Farabi and the Ashash Qrybh He knows I Balasagun"(۳).

Ibn Abi Asybh (Who died in 668 AD) He wrote his name and lineage: "Ho Avzlgh Abu Nasr Muhammad ibn Muhammad ibn al-Turki bin Trkhan Mdynth fi Bilad al-Farabi, hey I MEDINA Land of Khorasan and Jaish-e-Quaid Aboh and Hu Kun Persian ... and tuff Balhlb year on Rajab 339 Nd Syfaldvlh Lybn Hamdan and Muhammad against Syfaldvlh Phi Phi Khlafh Alrazy Khamse (۴).

Ibn klkan (Who died in 681 AD) Writes: "Abu Nasr Muhammad ibn al-Turki Al-Hakim Trkhan Ben Avzlghalfaraby tuff Syfaldvlh 339 per year on my four year Khvash and Qdnahz Smanyn Damascus and apparently buried outside al-Saghir door Rhmhallh excellence and al-Farabi and Tsmy Hzaalzman Atrar and height Hzhalnsbh to prevail against Medina Fvqalshash Hzalasm and hey I Qybh (۵).

Al:

Farabi small area on either side of the Oxus River estuary at right middle and Eris have been applied to the current Aspyjat. It's also the name of al Mykhvandhand. Written in the year 372 AH Ḥodūd al Mnalmshrq Alyalmghrb The Persian Bay area as "Parab" is. Scientists Alastkhry the fourth century AD (S364) Barab and Farabi have learned from this area either. According to al (345 d.) In wa'l-tanbihat and Al Ashraf (P 366) The final area of ​​focus each year Frvpvshandh Thani from flooding and local traffic will be difficult and will not travel except with Carina. According to the Kdryakdyr Estakhri center of the area known as the Great Mosque and a half miles east of the city on the Oxus was. The center of the area known as al-Farabi, according to Jerusalem (Pp 262-273) Have been seventy thousand men, most of them according Alsmany (415 sheets) Shafei their religion and the town has a castle and a mosque and a market has been.

در منطقه فاراب بایستی از دهکده وسیح نام برد که ینا به گفته ابن حوقل از دانشمندان قرن چهارم در کتاب صوره‌الرض قریه‌ای سمت چپ رود سیحون و در فاصله اندکی از مصب رود اریس قرار داشته است و این دهکده زادگاه حکیم معروف الفارابی می باشد. Yaqut al-Hamawi wrote: «Farab mandate behind Sihon River in the outskirts of the country Alterک and is far from close to the gauze Blasagun ... and are hand marsh have them groves and farms in the western valley takes Nehralchac»(۶).

Farabi in the Islamic period:

Islam in the early third century AD after the Muslim conquest in 227 Asfyjab in this area was the(۷).

از آن تاریخ تا مدت درازی تا حوالی سال ۳۴۹ یعنی تا زمانی که ترکان غز قبول اسلام نکرده بودند، ناحیه فاراب در مرز شمال شرقی اسلام و ترک قرار داشت و راهی که از طریق خشکی به کشور ترک کیماک می‌پیوست از فاراب می‌گذشت. According to most sources, instead of later Atrar town of al-Farabi was another name, there. The city is now in ruins Atrar which was replaced Farabi Kazakh Soviet Oxus ten kilometers remain(۸).

Abu Nasr al-Farabi's not productive irrigated by Khorassan ancient and famous city of Balkh, and in the west of the Oxus is closer actions JOWZJAN error. Recent town called Khyrabad ruins still remain in Afghanistan.

Farabi's ethnicity and language:

As we said Parab Mrb notion that the English meaning of agricultural land to be irrigated water springs and rivers, and the like, as opposed to drinking water fed to the(۹). بطوریکه گذشت لشکر اسلام در سال ۲۲۷ فاراب را فتح کرد و در سال ۳۴۹ یعنی ۱۲۳ سال بعد ترکان غز اسلام آورده و خق ورود بدان شهر مرزی و بلاد اسلام را یافتند. The people of the city before the arrival of the Iranian tribes were Ghz Turks and language of the Iranian languages ​​such as Sogdian and Yaghnobi people counts. When the last king of the Sassanid third Yzgrd pre Mygrykht LI, with a large group of courtiers and his troops from Ctesiphon (Fractional Najaf) در سال ۱۷ هجری بدین نواحی آمد و دربار خود را در مرو از شهرهای بزرگ خراسان قرار داد، و تا سنه ۳۱ هجری که سال مرگ او است در این نواحی حکومت میکرد. در این مدت ۱۵ سال زبان پارسی دری به سبب وجود دربار شاهی در آن نواحی در خراسان و ماوراء‌النهر رواج یافت و جای لهجه‌های ایرانی محلی مانند خوارزمی و سغدی و بلخی و هروی و طخاری را گرفت. Arab army after gaining on me Ctesiphon deficit Dari met with Iranians accepted Islam spoke this language. این سپاه عرب و ایرانی زبان دری را در فتوحات خود بسوی مشرق برده و در ماوراء‌النهر حتی سرزمینهایی که در آن سوی جیحون تعلق به ساسانیان نداشت گسترش دادند، و زبان ادبی آن مردم ساختند.

The Turks in Transoxiana Ghz:

People who are called to leave before the sixth century AD, political and tribal names were known. در نیمه اول قرن ششم میلادی گروهی از اقوام ترک آلتایی از مساکن خود مهاجرت کرده به اتفاق بعضی از قبائل همسایه خویش امپراطوری عظیمی تشکیل دادند که قلمرو آن بین سرزمین مغولستان و دریای سیاه بود. First, as the founder of the Turkish Empire took on a stronger meaning in his language was used as Turovec Turuk.

Relatives of the Turkish Empire in 582 AD, western and eastern Turks were divided into two groups.. Office Mrmz Eastern Turks, at a place called Orkhon Orkhon in Mongolia and territories west of the Turks was in fact Smyrchy Semirechy.

Both east and west of the country left, accepts his superiority and supremacy over China Faghfuri. In the year 742 AD (124 AD) Unions Uighurs who Qrlvq (Khaluch, Khalkh) And Bsmyl Basmil was set up, the Turks were overthrown Shrqyra.

In the eighth century, in the lower course of the river (Oxus), Oghozes formed the government of the Western Turks. The nomads leave the expeditions organized guerrilla wars and attacks prematurely Nmyprdakhtnd and only pay for the cities of Transoxiana.

In the fourth century dwellings Ghzan the east coast of the Caspian Sea and northern Iran until about Parab (Al) And the platens and Sayram found along the western shores of the Oxus River and from the brain and around the boundaries of the incorporated Khrlkh. By the late fourth century Khorezm and Transoxiana in some border fences and barriers against the Turks was not unlike the Great Wall of China against the Mongol tribes Huns. از جمله این سدها یکی دیوار عبدالله بن حمید معروف و حائط القلاص بود که در ناحیه‌ای میان مصب رود جیحون و سیحون از شمال بیکند آغاز می‌شد و تا حدود شهر طراز امتداد می‌یافت(۱۰).

ترکان تا قرن پنجم هجری که تمام نواحی ماوراء‌النهر و شمال خراسان را اشغال کرده بودند نتوانستند خط و زبانی ادبی برای خود اختیار نمایند، و قبائل گوناگون آنها هریک به لهجه‌ای خاص گفتگو می‌کردند. نخستین کتابی که درباره بان ترکی در اسلام نوشته شده کتاب دیوان لغات ترک محمودبن الحسین بن محمد الکاشغری است که آن را در سال ۴۶۶ هجری در دولت آل سلجوق به رشته تحریر آورده است چنانکه گوید: «But after the slave Mamedbn Hussein Bin Mohammed Wright us or God Almighty has said, have a look at Hmsath Broujalatraک .... And make them Miloک era ... and dearest of them belong .... And an excuse to have the best Manaltratun elderberry Sgaúhm not hear of him ... and I've heard that the claim of the imams of steam and another in front of the people of Nishapur Roya both are entrusting to them for Rcolallah(P.) As he reminded the Signs of the Hour and mesmerized Ajaralziman and exit Alterک Gazan said «Talmo San Alterک Van them Mlکa tall,» Fannie excavated home and Vیavیhm . Quoted languages ​​and Quaیhm ... even unbend my language of each of them the best range of strength ... and put this in writing using God Almighty season Diwan languages ​​Alterک »(۱۱).

Real nationality Abonasre:

بنابراین فاراب در قرن سوم و چهارم و زمان حیات ابونصر جزو کشور سامانیان بوده مه ترکان، و شهری مرزی در ثغر بلاد ترک بشمار میرفته و برای حفظ و حمایت مرز سامانیان گروه بسیاری از ایرانیان در آنجا مقیم بودند و ابونصر فارابی و دیگر کسانیکه در آنجا میزیستند از قوم و نژاد ایرانی بودند، نه ترک. As a contemporary of Muhammad ibn al Ashaqalndym was no reference at all to the left of him and then he Sama'ani Trkyt mention of the place and not Farabi, and the latter (Deceased 668 AH) Abu Nasr Muhammad bin Mahmoud Alshhrzvry who were alive and 687 of the Iranian race and Shahrazuri have said: "And I Salalah Farsyh Kan" means the Iranian Khanvadnay. با تصریح این دو مورخ و هنری توماس صاحب کتاب بزرگان فلسفه و دی‌بور صاحب تاریخ‌الفلسفه فی‌الاسلام و حنا الفاخوری صاحب تاریخ‌الفلسفه العربیه از مورخان معصر، ایرانی بودن شهر فاراب در زمان فارابی شکی باقی نمی‌ماند که ابونصر از نژاد ایرانی است و به قرینه اسم و لباس که هیچ یک دلیل نژاد نیست نمی‌شود او را به غیر نسبت داد. Trkhan also doubt about her name, as in the preface, "We and our Ysh Laysh Alnjvm My commandments" that he thereby opening the writings of al-Farabi's name is recorded: «Mamedbn Mamedalvarabی Trkhanی». بنابراین روایت طرخان از کلمات نسبت است و معرف فارابی و چنانکه در پیش گفتیم محمدبن اسحاق‌الندیم نام جد او را محمد طرخان نوشته که طرخان در اینجا صفت و نسبت محسوب می‌شود، و متحمل است فارابی به جد خود منسوب شده یا اصلاً کلمه طرخانی لقب عمومی این خاندان باشد. To quote the historian Ibn Khallikan leave knowing Farabi and Ibn Khallikan next version will not have proof. All these errors have been found when the Turks converted to Islam Ghz and the mid-fourth century were the dominant notion. Because of the history of housing al Turks counts so as not to credit Maicon credit Makan people who lived in the land of the principle was leaving, he called Iranian. ظاهراً گفتگو درباره ترک بودن یا ایرانی بودن ابونصر از زمان ابن سینا زبانزد فضلا بوده است، از این جهت شیخ‌الرئیس ابن سینا در آخر الهیات کتاب شفا با ذکر جمله «المدینه‌الفاضله» که اشاره‌ای به کتاب المدینه‌الفاضله فارابی و خود اوست می‌نویسد: «And that he must serve the people of the people, it must یک.n crumbs are forced to serve the people of Utopia, and was کzlک of people away from receiving Alfadیlh understand Obeid '' Of course, Nthel Alterک and Alzenh, and wholesale who grew up in non-noble regions . حاصل معنی است که ابن سینا می‌خواهد بگوید ترکان و زنگیان آن عصر که طبعاً عبید و بنده بشمار می‌رفتند و کسانی که در سرزمینهای ناسازگار که پرورنده قریحه صحیح و عقول سلیم نیست، زندگی می‌کنند از فضیلت دورتند و مجبور به خدمت اهل مدینه فاضله می‌باشند (Fzlayy like Abu Nasr Farabi, let alone that he attributed to quit their race.)

Book characters Farabi:

کتاب الحروف فارابی که نامش در فهرست آثار او آمده و نسخه‌ای خطی معتبری در کتابخانه مجلس شورای ملی ایران وجود دارد ما را به زبانهایی که فارابی می‌دانسته آشنا می‌کند و آن زبانها غیر از عربی به ترتیب بیشتر دانی او از قرار ذیل است: Persian, Sogdian, Greek, Syriac. At the beginning of the book that talk about it and it raised its Persian translation of "you" and the Greek "and that" by and tells them in both languages, such as Arabic means the emphasis is.

In the eighth chapter of the Book of Letters About adding speaks and writes in Persian and Arabic symbols of objects is.

در جای دیگر بحث از وجود و وجدان و موجود و تعریف و تقسیم او می‌کند و می‌گوید معنی وجود در زبان سغدی که از زبانهای ایرانی است «فیرد یا ویرد» است و فیرد و یا ویرد و به معنی موجود می‌باشد.

The ratio of subject and predicate logic or conjunctions and Hkmyh speaks and writes in Arabic that there is a conjunction in a sentence and the words "Zaid vertical" ie Zaid Zaid is standing upright convicted and sentenced to heavy crossed relationship or ratio .

The nominal infinitive speaks and writes about people when they infinitive form of the word "omen" is added to the end of humanity, they say, while the rest of the Persian language Tyay "add infinitive, for example, the Persian word which means to be human .

فارابی در کتاب الحروف خود درباره حرف ربط یا نسبت حکمیه منطقی به تفسیر میپردازد و به لفظ هست فارسی و استین یونانی مکرر اشاره می‌کند و مثالهایی منطقی به فارسی و یونانی میزنند. از اینجا می‌توان حدس زد که فلسفه و منطق یونانی در زمان فارابی به زبانهای پارسی دری و سغدی وجود داشته و او پیش از آنکه زبان عربی را بیاموزد منطق را به زبان فارسی یا سغدی در مسقط‌الرأس خود یعنی فاراب خوانده بوده است، چنانکه ترجمه منطق ارسطو به پهلوی تا بعد از زمان ابن‌النقفع آن کتاب را از پهلوی به زبان عربی ترجمه کرده و نسخه آن هنوز در کتابخانه حضرت علی بن موسی‌الرضا در مشهد عاصمه خراسان کوجود است و شاید، همین اصل پهلوی منطق ارسطو بوده که ترجمه‌ای دیگر غیر از عربی به پارسی دری داشته است و مورد استفاده دانشمندان خراسان چون فارابی قرار گرفته باشد.

فارابی غیر از فارسی و سغدی و یونانی و عربی از زبان دیگر که سریانی باشد سخن به میان می‌آورد و معلوم می‌شود وی این زبانها را بیش و کم می‌دانسته ولی سکوت او را درباره زبان ترکی نمی‌دانیم باید بر چه امری حمل کرد؟ بدیهی است که در زمان حیات او یعنی تا اواسط قرن چهارم هجری هنوز ترکان غز به آن شهر مرزی راه نیافته بودند و آشنائی او با این زبان هرگز چیزی نبوده که بتواند از زبان ترکی ذکری به میان آورد(۱۲).

اینها همه سخن از زادگاه و زبان مادری فارابی بود که از مسقط‌الرأسی ایرانی برخاست ولی فارابی فیلسوف تنها متعلق به ایران نبود بلکه به عالم اسلام تعلق داشت و از برکت قرآن و دین محمد به این مقام رسید. از اینجهت هه دانشمندانی که در اینجا گرد آمده‌اند او را یک دانشمند مسلمان متعلق به عالم انسانیت می‌دانند و کاری به ترکی و فارسی و عربی بودن او ندارند.

Paurqyهa:

۱- Diborane: Join Alflsfh on Islam, translated by Mohammad Abdul Abvrydh p. 196. Suspension Aldktr

۲- Catalog, Tehran p. 321. Print

۳- Genealogy, 416. Paper

۴- Eye doctors reported in layers, printed in 1965, p 603. Beirut

۵- Ibn Khallikan, the nature of the 1284, vol. 2, p 191-193.

۶- Yaqut al-Hamawi Mu'jam Al-Buldan c. 3, p. 833-834.

۷- Vetohalbuldan Bladhirی p. 422.

۸- Daúrhalmaref Islam, printed Franasseh c 797. 2:00

۹- Dehkhoda Dictionary.

10-doctor Mshkvr: Qaz Turks and their migration to Iran, pp. 1-8.

11. Compendium of the languages ​​of the Turks, printed in Istanbul in 1333, Volume 1, page 3

12. Azarabadegan university magazine, Number 113 in the works of al-Farabi the Persian language, and symbols printed in Beirut in 1970 research paper Muhsin Mahdi, p. 16, 111, 112, 113, 114