{"id":27759,"date":"2025-04-17T12:59:25","date_gmt":"2025-04-17T08:59:25","guid":{"rendered":"https:\/\/mediazona.az\/?p=27759"},"modified":"2025-04-17T12:59:25","modified_gmt":"2025-04-17T08:59:25","slug":"turk-etnonimi-v%c9%99-tor%c9%99l%c9%99ri-yunus-oguz-yazir","status":"publish","type":"post","link":"https:\/\/mediazona.az\/?p=27759","title":{"rendered":"\u201cT\u00dcRK\u201d etnonimi v\u0259 t\u00f6r\u0259l\u0259ri- YUNUS O\u011eUZ yaz\u0131r"},"content":{"rendered":"

YUNUS O\u011eUZ<\/strong><\/p>\n

Tarix \u00fc\u00e7\u00fcn “etnonim” anlay\u0131\u015f\u0131n\u0131n \u00f6yr\u0259nilm\u0259sinin vacibliyini bu sah\u0259d\u0259 \u00e7al\u0131\u015fan \u00e7oxsayl\u0131 aliml\u0259r h\u0259mi\u015f\u0259 qeyd etmi\u015fl\u0259r.<\/p>\n

“Etnonimin yaranmas\u0131, co\u011frafi inki\u015faf\u0131, m\u0259hv olunmas\u0131, olmas\u0131 v\u0259 ya ba\u015fqa keyfiyy\u0259tl\u0259r\u0259 ke\u00e7m\u0259si, ba\u015fqa s\u00f6zl\u0259, etnonimin b\u00fct\u00fcn tarixi bu v\u0259 ya dig\u0259r \u015f\u0259kild\u0259 etnosun tarixi il\u0259 ba\u011fl\u0131d\u0131r. Tarixin d\u0259rin \u0259srl\u0259rin\u0259 endikd\u0259 etnonim v\u0259 etnos anlay\u0131\u015flar\u0131 daha dol\u011funla\u015f\u0131r” v\u0259 bunlar\u0131 t\u0259dqiq etm\u0259k daha da asanla\u015f\u0131r. R.Q.Kuzev yaz\u0131r ki, etnonimin \u00f6yr\u0259nilm\u0259si m\u00fcr\u0259kk\u0259b v\u0259 \u00e7oxpill\u0259li etnik tarixin d\u0259rin qatlar\u0131n\u0131n t\u0259dqiq edilm\u0259sin\u0259 imkan verir. M.B.Kryukov “Eram\u0131zdan \u0259vv\u0259l II-I minillikl\u0259rd\u0259 Q\u0259dim \u00c7in yaz\u0131l\u0131 abid\u0259l\u0259rind\u0259 d\u00fcnyan\u0131n etnik x\u0259rit\u0259si” adl\u0131 \u0259s\u0259rind\u0259 yaz\u0131r: “Etnonimin n\u0259z\u0259ri probleml\u0259rinin t\u0259dqiqat\u0131 (\u0259n \u0259sas\u0131 onlar\u0131n yaranmas\u0131 v\u0259 funksiya da\u015f\u0131y\u0131c\u0131lar\u0131) etnik insanlar\u0131n tarixi tipologiyas\u0131 \u00fczr\u0259 m\u00fcr\u0259kk\u0259b x\u00fcsusiyy\u0259t yaratmaqla b\u0259rab\u0259r, h\u0259m d\u0259 m\u00fcr\u0259kk\u0259b kompleksl\u0259rin \u00e7\u00f6z\u00fclm\u0259sin\u0259 imkan verir”.<\/p>\n

Etnoniml\u0259rin h\u0259qiqi etimologiyas\u0131n\u0131 \u00f6yr\u0259nm\u0259d\u0259n v\u0259 bilm\u0259d\u0259n tarix\u00e7il\u0259r ictimaiyy\u0259ti \u00e7a\u015fd\u0131r\u0131c\u0131 yola apara bil\u0259rl\u0259r. Bu bar\u0259d\u0259 rus tarix\u00e7isi D.\u0130lovayski x\u0259b\u0259rdarl\u0131q edir: “Xalqlar\u0131n \u0259srl\u0259r tarixind\u0259, daim adlar\u0131n d\u0259yi\u015fm\u0259sini g\u00f6r\u00fcr\u00fck, bu da bizi m\u0259nb\u0259l\u0259rd\u0259n uzaqla\u015fd\u0131r\u0131r v\u0259 rus, bulqar, x\u0259z\u0259r xalqlar\u0131n\u0131n tarixinin \u00f6yr\u0259nilm\u0259sind\u0259 \u00e7ox g\u00fccl\u00fc t\u0259sirini g\u00f6st\u0259rir; ancaq tarix\u015f\u00fcnasl\u0131q elmi dedikl\u0259rimd\u0259n k\u0259narda qal\u0131r v\u0259 yeni xalqlarla rastla\u015fd\u0131qda, onlar\u0131 yeni xalq kimi qeyd\u0259 al\u0131r”. D.E.Yeremeyev is\u0259 \u00f6z\u00fcn\u00fcn “T\u00fcrk etnoniml\u0259rinin semantikas\u0131” adl\u0131 \u0259s\u0259rind\u0259 qeyd edir ki, t\u00fcrk etnoniml\u0259ri h\u0259m m\u0259zmun, h\u0259m d\u0259 formaca m\u00fcxt\u0259lif v\u0259 \u00e7ox\u015fax\u0259lidir. \u00c7ox zaman is\u0259 bu sosiumun etnik tarixinin yaranmas\u0131n\u0131 \u0259ks etdirir v\u0259 etnogenetikan\u0131n t\u0259dqiqat\u0131nda \u0259lav\u0259 m\u0259nb\u0259 rolunu oynay\u0131r.<\/p>\n

<\/div>\n

Etnoniml\u0259rin etimologiyas\u0131 t\u00fcrk\u015f\u00fcnasl\u0131qda \u0259n \u00e7\u0259tin m\u0259s\u0259l\u0259 olaraq qal\u0131r v\u0259 bunun h\u0259lli \u00fc\u00e7\u00fcn yeni m\u0259nb\u0259l\u0259r axtarmaq v\u0259 ara\u015fd\u0131rman\u0131 davam etdirm\u0259k laz\u0131md\u0131r.<\/p>\n

Avropada eram\u0131z\u0131n VII \u0259srind\u0259 ilk d\u0259f\u0259 olaraq Troya (Truva) haqq\u0131nda \u0259fsan\u0259l\u0259r g\u0259z\u0259nd\u0259, \u0259vv\u0259lc\u0259 “t\u00fcrk” s\u00f6z\u00fcn\u0259 ciddi diqq\u0259t yetirm\u0259y\u0259 ba\u015flad\u0131lar, \u00e7\u00fcnki Troya \u00e7ar\u0131n\u0131n ad\u0131 TORQURUS “t\u00fcrk” etimologiyas\u0131 il\u0259 \u00e7ox uy\u011fun g\u0259lirdi.<\/p>\n

Qeyd etm\u0259k laz\u0131md\u0131r ki, “Avesta”n\u0131n q\u0259hr\u0259manlar\u0131ndan biri Tur olub.<\/p>\n

Firdovsinin “\u015eahnam\u0259” \u0259s\u0259rind\u0259 d\u0259 “Turan” s\u00f6z\u00fcn\u00fcn “tur”, daha sonra is\u0259 “t\u00fcrk” termini il\u0259 ba\u011fl\u0131l\u0131\u011f\u0131 g\u00f6z qaba\u011f\u0131ndad\u0131r.<\/p>\n

“Divan\u00fc lu\u011fat -it-T\u00fcrk” \u0259s\u0259rind\u0259 Mahmud Ka\u015f\u011fari “t\u00fcrk” s\u00f6z\u00fcn\u00fc \u00fc\u00e7 m\u0259nada verib:<\/p>\n

1.\u00a0\u00a0\u00a0 T\u00fcrk kuda\u015f edi – g\u00fcn\u0259\u015f g\u00f6y\u00fcn ortas\u0131nda<\/strong><\/p>\n

2.\u00a0\u00a0\u00a0 T\u00fcrk \u00fcz\u00fcm edi – \u00fcz\u00fcm\u00fcn d\u0259ymi\u015f vaxt\u0131<\/strong><\/p>\n

3.\u00a0\u00a0\u00a0 T\u00fcrk yigit – \u0259r t\u00fcrk, d\u00f6y\u00fc\u015fk\u0259n cavan<\/strong><\/p>\n

“Q\u0259dim t\u00fcrk s\u00f6zl\u00fcy\u00fc”nd\u0259 is\u0259 “t\u00fcrk” termini a\u015fa\u011f\u0131dak\u0131 m\u0259nalar\u0131 verir:<\/p>\n

1.\u00a0\u00a0\u00a0 T\u00fcrk – g\u00fccl\u00fc, q\u00fcdr\u0259tli<\/strong><\/p>\n

2.\u00a0\u00a0\u00a0 T\u00fcrk – tayfalar ittifaq\u0131<\/strong><\/p>\n

Az\u0259rbaycan tarix\u00e7isi Altay M\u0259mm\u0259dov T\u00fcrkiy\u0259 alimi Adil\u0259 Aydana istinad\u0259n qeyd edir ki, \u0259r\u0259b \u0259lifbas\u0131 il\u0259 iki \u015f\u0259kild\u0259 yaz\u0131lan “t\u00fcrk” s\u00f6z\u00fc d\u00f6rd c\u00fcr oxuna bil\u0259r: “T\u00dcRK,T\u00dcR\u00dcK,T\u00d6RK,T\u00d6R\u018fK”. Daha sonra o yaz\u0131r: “T\u00fcrk qrammatikas\u0131 formala\u015fma m\u0259rh\u0259l\u0259sind\u0259 ik\u0259n bir qisim t\u00fcrkl\u0259r verimli – m\u0259hsuldar bir torpa\u011fa yerl\u0259\u015fib k\u00f6\u00e7\u0259rilikd\u0259n \u0259l \u00e7\u0259k\u0259nd\u0259, bunlara ba\u015fqa t\u00fcrkl\u0259r – “TUR”lar, “TURUK”lar, DURALLAR demi\u015fl\u0259r”.<\/p>\n

G\u00f6r\u00fcnd\u00fcy\u00fc kimi, yuxar\u0131da qeyd etdiyimiz “t\u00fcrk” s\u00f6z\u00fcn\u00fcn d\u00f6rd c\u00fcr oxunu\u015funa t\u0259\u0259ss\u00fcfl\u0259r olsun ki, uzun ill\u0259r diqq\u0259t yetirilm\u0259mi\u015f, eyni m\u0259na da\u015f\u0131yan bu s\u00f6zl\u0259r\u0259 m\u00fcxt\u0259lif interpretasiya verilmi\u015fdir.<\/p>\n

Professor F.A\u011fas\u0131o\u011flu “Az\u0259r xalq\u0131” kitab\u0131nda s\u00f6zl\u0259rimizin t\u0259sdiqi kimi yaz\u0131r: “Q\u0259dim Az\u0259rbaycanda t\u00fcrk adl\u0131 boylar m.\u00f6. III minillikd\u0259 qurulan Aratta, Quti, Lullu d\u00f6vl\u0259tl\u0259ri zaman\u0131nda \u00fczd\u0259 olmasalar da, h\u0259min d\u00f6vl\u0259tl\u0259rin qurulmas\u0131nda dig\u0259r t\u00fcrk boylar\u0131 il\u0259 birg\u0259 i\u015ftirak etmi\u015fl\u0259r”<\/p>\n

Assurlar\u0131 (a\u015f\u015furlar- Y.O.) \u0259n \u00e7ox narahat ed\u0259n m\u0259lumat t\u00fcrk d\u0259st\u0259l\u0259rinin ki\u00e7ik v\u0259 ya b\u00f6y\u00fck q\u00fcvv\u0259 il\u0259 basq\u0131n ed\u0259c\u0259yi x\u0259b\u0259ri idi. Bu bax\u0131mdan, 21 \u2116-li tabletd\u0259 veril\u0259n m\u0259lumat xarakterikdir.<\/p>\n

“Turuk d\u00fc\u015fman\u0131 \u00e7\u0131xd\u0131 v\u0259 (…)y\u0259 getdi.<\/p>\n

O, Kakkulatimi i\u015f\u011fal etdi…bu h\u00fccumdan b\u0259zi tutuklar\u0131n say\u0131 \u00e7ox g\u00f6r\u00fcnm\u00fcr.<\/p>\n

Ancaq arta bil\u0259r. Onlar g\u0259lm\u0259y\u0259 davam ed\u0259c\u0259k”.<\/p>\n

Umumiyy\u0259tl\u0259, “t\u00fcrk” termininin m\u0259nas\u0131n\u0131 d\u00fcnya aliml\u0259ri m\u00fcxt\u0259lif c\u00fcr yozmu\u015flar. M\u0259s\u0259l\u0259n, Vamberi v\u0259 L.Munka\u00e7i “t\u00fcrk” s\u00f6z\u00fcn\u0259 “yarad\u0131c\u0131”, “insan”, V.Tomson v\u0259 Y.Nem\u0259t “g\u00fcc”, “q\u00fcvv\u0259t” m\u0259nas\u0131n\u0131n verilm\u0259sini daha m\u0259qs\u0259d\u0259uy\u011fun hesab edirl\u0259r.<\/p>\n

Bununla yana\u015f\u0131 “t\u00fcrk” terminin\u0259 yana\u015fmada iki n\u0259z\u0259riyy\u0259 m\u00f6vcuddur. Birinci n\u0259z\u0259riyy\u0259 t\u0259r\u0259fdarlar\u0131 hesab edirl\u0259r ki, “t\u00fcrk” etnoqrafik termindir. \u0130kincil\u0259r is\u0259 bel\u0259 d\u00fc\u015f\u00fcn\u00fcrl\u0259r ki, bu s\u00f6z\u0259 yaln\u0131z siyasi anlamda yana\u015fmaq d\u00fczg\u00fcn olard\u0131. Akademik V.V.Bartold ikinci n\u0259z\u0259riyy\u0259nin t\u0259r\u0259fdar\u0131d\u0131r v\u0259 “t\u00fcrk” s\u00f6z\u00fcn\u00fc etnoqrafik termin hesab etmir. O iddia edir ki, “t\u00fcrk” s\u00f6z\u00fc “qanun”, “ad\u0259t” dem\u0259kdir v\u0259 “t\u00fcrk” f”t\u00fcr\u00fc”g xalqlar\u0131n qanun \u0259sas\u0131nda birl\u0259\u015fm\u0259si” m\u0259nas\u0131n\u0131 verir. Lakin akademikl\u0259r A.N.Kanonov v\u0259 N.Y.Marr V.V.Bartoldun bu fikri il\u0259 raz\u0131la\u015fm\u0131r v\u0259 bel\u0259 hesab edirl\u0259r ki, V.V.Bartoldun yazd\u0131qlar\u0131 m\u00fclahiz\u0259l\u0259rd\u0259n ba\u015fqa bir \u015fey deyil v\u0259 bunun inki\u015faf\u0131 bu sah\u0259d\u0259 \u00f6z\u00fcn\u0259 yer tapa bilm\u0259di.<\/p>\n

Qeyd etm\u0259liyik ki, A.N.Kononov N.Y.Marr\u0131n “t\u00fcrk” s\u00f6z\u00fcn\u00fcn “tar-xan”dan yaranmas\u0131 fikri il\u0259 raz\u0131la\u015f\u0131r v\u0259 bu termin alt\u0131nda Tanr\u0131 t\u0259r\u0259find\u0259n se\u00e7ilmi\u015f t\u0259b\u0259q\u0259 v\u0259 tayfa birl\u0259\u015fm\u0259l\u0259rinin eyni k\u00f6kd\u0259n olan ittifaq\u0131 kimi q\u0259bul edir.<\/p>\n

A.N.Kononov yaz\u0131r: “Burada m\u0259n diqq\u0259ti N.Y.Marr\u0131n dediyi yerl\u0259r\u0259 y\u00f6n\u0259ltm\u0259k ist\u0259yir\u0259m. Bel\u0259 ki, “t\u00fcrk” termini Allaha b\u0259rab\u0259r olan se\u00e7ilmi\u015f t\u0259b\u0259q\u0259 il\u0259 ba\u011fl\u0131d\u0131r”.<\/p>\n

Qeyd etm\u0259liyik ki, “tar” s\u00f6z\u00fcn\u00fcn “t\u00fcrk” terminin\u0259 sinonim olmas\u0131 bir \u00e7ox m\u00fcasir aliml\u0259rimiz t\u0259r\u0259find\u0259n t\u0259sdiq olunur. M\u0259s\u0259l\u0259n, professor F.A\u011fas\u0131o\u011flu yaz\u0131r: “Proto-az\u0259ril\u0259rin (h\u0259m\u00e7inin protot\u00fcrkl\u0259rin) m\u0259n\u015f\u0259yin\u0259 i\u015f\u0131q salan teoniml\u0259rd\u0259n biri d\u0259 tar \/ tur allamorfu il\u0259 i\u015fl\u0259n\u0259n Tar s\u00f6z\u00fcd\u00fcr ki, bu da sonralar t\u00fcrk (tur-uk) etnoniminin yaranmas\u0131na s\u0259b\u0259b olmu\u015fdur. Az\u0259r dialektind\u0259 bu g\u00fcn d\u0259 Tar\u0131 s\u00f6z\u00fc “Allah” anlam\u0131nda i\u015fl\u0259nir”.<\/p>\n

Sonralar Tar \/ tur termini m\u00fcxt\u0259lif toponim, etnonim, hidronim, h\u0259m\u00e7inin adlarda \u00f6z \u0259ksini tapm\u0131\u015fd\u0131r. Turan, Turova, Tural, Tarkan, Trek, Taran, Tar. Q\u0259rib\u0259dir ki, Troyadan \u0130taliyaya m\u0259lum s\u0259b\u0259bd\u0259n k\u00f6\u00e7 etmi\u015f etrusklar\u0131n ulu babas\u0131n\u0131n ad\u0131 Tarkan olmu\u015fdur. \u00c7inin q\u0259rbind\u0259 ya\u015fayan uy\u011furlara, h\u0259m d\u0259 “taran\u00e7\u0131” deyirl\u0259r. Tatar s\u00f6z\u00fc “tarl\u0131q tatarlar\u0131” s\u00f6z\u00fcn\u0259 b\u0259rab\u0259rdir.<\/p>\n

Qeyd etm\u0259k yerin\u0259 d\u00fc\u015f\u0259rdi ki, tarixin atas\u0131 Herodot iskitl\u0259rin (skifl\u0259rin) soy-k\u00f6k\u00fc haqq\u0131nda yazark\u0259n a\u015fa\u011f\u0131dak\u0131 \u00f6n\u0259mli s\u00f6zl\u0259ri qeyd edir: “…Bir vaxtlar h\u0259l\u0259 m\u0259skunla\u015fmam\u0131\u015f bu \u00f6lk\u0259nin ilk sakini TARQITAY (kursiv- Y.O.) adl\u0131 bir adam olmu\u015fdur. \u0130skitl\u0259rin (skifl\u0259rin) dediyin\u0259 g\u00f6r\u0259, Tarq\u0131tay\u0131n atas\u0131 Zevsdir, anas\u0131 is\u0259 Borisfen \u00e7ay\u0131n\u0131n q\u0131z\u0131d\u0131r (iskitl\u0259r buna israr ets\u0259 d\u0259, m\u0259n buna inanm\u0131ram). Bel\u0259 bir \u0259sil-n\u0259s\u0259bi olan Tarq\u0131tay\u0131n da \u00fc\u00e7 o\u011flu varm\u0131\u015f”.<\/p>\n

Yeri g\u0259lmi\u015fk\u0259n, eyni dil\u0259 v\u0259 inanca malik olan b\u00fct\u00fcn tayfalar\u0131n birl\u0259\u015fmi\u015f ad\u0131 t\u00fcrk olsa da, siyasi bax\u0131mdan bunu “el” adland\u0131r\u0131rd\u0131lar. Maraql\u0131d\u0131r ki, “el” s\u00f6z\u00fc h\u0259m siyasi ittifaq, h\u0259m ordu, h\u0259m d\u0259 tayfalar\u0131n birliyi kimi n\u0259z\u0259rd\u0259 tutulurdu.<\/p>\n

“El” termini tarixi semantika bax\u0131m\u0131ndan indiki \u0259n\u0259n\u0259vi \u00e7alarlarla (“O\u011fuz ell\u0259ri”, “Kafir ell\u0259ri”, “El-oba”) yana\u015f\u0131, siyasi s\u0259pkid\u0259 – d\u00f6vl\u0259t m\u0259nas\u0131nda i\u015fl\u0259dilir. Bu s\u00f6z\u0259 “Kitabi – D\u0259d\u0259 Qorqud”da tez-tez rast g\u0259lirik. Burada “el” s\u00f6z\u00fc h\u0259m d\u0259 siyasi m\u0259na da\u015f\u0131y\u0131r. M\u0259s\u0259l\u0259n, “Eld\u0259 ya\u011f\u0131 yox ik\u0259n, s\u0259nin baban\u0131n \u00fcst\u00fcn\u0259 ya\u011f\u0131 g\u0259ldi” c\u00fcml\u0259sind\u0259 “el” siyasi termin kimi verilmi\u015fdir.<\/p>\n

Mahmud Ka\u015f\u011farinin l\u00fc\u011f\u0259tind\u0259 d\u0259 “el” termini \u00f6z mahiyy\u0259tini itirmir:<\/p>\n

El = el, vilay\u0259t<\/p>\n

El = a\u00e7\u0131ql\u0131q, bo\u015fluq<\/p>\n

Elba\u015f\u0131 = atabaxan, meht\u0259r, vilay\u0259tin ba\u015f\u00e7\u0131s\u0131<\/p>\n

El = iki b\u0259y aras\u0131nda bar\u0131\u015f\u0131q<\/p>\n

Elboy = s\u00fclh, bar\u0131\u015f\u0131q etm\u0259k<\/p>\n

L.N.Qumilyova g\u00f6r\u0259 is\u0259 q\u0259dim t\u00fcrkl\u0259r b\u00f6y\u00fck bir \u0259razini “el” adland\u0131r\u0131rlar.<\/p>\n

F.A\u011fas\u0131o\u011flu “el” s\u00f6z\u00fcn\u0259 ba\u015fqa bir n\u00f6qteyi-n\u0259z\u0259rd\u0259n yana\u015f\u0131r. Biz onun fikirl\u0259rin\u0259 diqq\u0259t yetirm\u0259y\u0259 v\u0259 b\u00f6l\u00fc\u015fm\u0259y\u0259 borcluyuq. O yaz\u0131r: “Ulu soyda\u015flar\u0131m\u0131z\u0131n qurdu\u011fu Quti elinin tarixi h\u0259m d\u0259 demokratiya tarixi kimi qiym\u0259tlidir, \u00e7\u00fcnki \u0259sl xalq hakimiyy\u0259ti olan demokratik se\u00e7ki il\u0259 formala\u015fm\u0131\u015f iqtidar institutu olan Quti eli hakimiyy\u0259tin atadan o\u011fula ke\u00e7diyi qon\u015fu Akkad, \u015eumer, Elam d\u00f6vl\u0259tl\u0259rind\u0259n f\u0259rql\u0259nirdi. Q\u0259dim dilimizd\u0259 xalq v\u0259 d\u00f6vl\u0259t anlamlar\u0131n\u0131n bir s\u00f6zl\u0259 – “el” s\u00f6z\u00fc il\u0259 ifad\u0259 olunmas\u0131 da t\u00fcrk etnosunun demokratik ruhundan yaranm\u0131\u015fd\u0131r”.<\/p>\n

“Q\u0259dim t\u00fcrk s\u00f6zl\u00fcy\u00fc”nd\u0259 d\u0259 “el” s\u00f6z\u00fc m\u00fcxt\u0259lif m\u0259nalarda i\u015fl\u0259nir:<\/p>\n

1.\u00a0\u00a0\u00a0 El – tayfa ittifaq\u0131; (men elig etmi\u015f men – m\u0259n tayfalar\u0131n ittifaq\u0131n\u0131 yaratd\u0131m)<\/p>\n

2.\u00a0\u00a0\u00a0 El – xalq<\/p>\n

3.\u00a0\u00a0\u00a0 El – d\u00f6vl\u0259t<\/p>\n

4.\u00a0\u00a0\u00a0 El begi – v\u0259zif\u0259d\u0259 olan<\/p>\n

5.\u00a0\u00a0\u00a0 El k\u00fcn – xalq<\/p>\n

6.\u00a0\u00a0\u00a0 El\u00e7i – s\u0259fir, qasid, el\u00e7i<\/p>\n

A.N.Baskakov “t\u00fcrk” termininin qohum tayfalar\u0131n m\u00fcnasib\u0259tl\u0259rind\u0259n v\u0259 ittifaq\u0131ndan yaranan bir s\u00f6z oldu\u011funu iddia edir.<\/p>\n

A.N.Kononov is\u0259 hesab edir ki, m\u00fcasir x\u00fcsusi \u0259d\u0259biyyatda rast g\u0259lin\u0259n “t\u00fcrk, turuk, t\u00fcrk\u00fc, t\u00fcrk\u00fct” s\u00f6zl\u0259rind\u0259n \u0259n d\u00fczg\u00fcn olan variant\u0131 v\u0259 d\u00fczg\u00fcn oxunas\u0131 “t\u00fcrk” terminidir.<\/p>\n

L.N.Qumilyov is\u0259 qeyd edir ki, ist\u0259nil\u0259n xalq\u0131n tarixi k\u00f6k etibar\u0131 il\u0259 q\u0259dim\u0259 \u00e7\u0131x\u0131b gedir v\u0259 konkret tarixd\u0259n ba\u015flan\u0131r.<\/p>\n

Q\u0259dim t\u00fcrk l\u00fc\u011f\u0259tind\u0259, \u0259g\u0259r semantika n\u00f6qteyi -n\u0259z\u0259rd\u0259n yana\u015fsaq “t\u00fcrk” s\u00f6z\u00fcn\u00fc “t\u00f6r” il\u0259 d\u0259 ba\u015flatmaq olar. Bu zaman bunun m\u0259nas\u0131 “layiqli yer” kimi d\u0259 ba\u015fa d\u00fc\u015f\u00fcl\u0259 bil\u0259r.<\/p>\n

E.M.Murzayeva, M.N.Pavlova kimi aliml\u0259r qeyd edirl\u0259r ki, qazax, q\u0131r\u011f\u0131z, pamir, ispan, katalon v\u0259 ba\u015fqa dill\u0259rd\u0259 “t\u00f6r”, “tor” s\u00f6zl\u0259ri “yuxar\u0131”, “y\u00fcks\u0259k”, “zirv\u0259”. “da\u011f”, “q\u00fcll\u0259”, “b\u00fcrc”, “da\u011f\u0131n \u0259n y\u00fcks\u0259k zirv\u0259si”, “y\u00fcks\u0259k da\u011fl\u0131q yer”, “layiqli yer” m\u0259nalar\u0131n\u0131 verir.<\/p>\n

Bu a\u00e7malar bir daha g\u00f6st\u0259rir ki, “t\u00f6r”, “tor” s\u00f6zl\u0259ri m\u00fcxt\u0259lif m\u0259nalarda i\u015fl\u0259ns\u0259 d\u0259, ham\u0131s\u0131 “yuxar\u0131”, “y\u00fcks\u0259klik” anlamlar\u0131 il\u0259 \u00fcst-\u00fcst\u0259 g\u0259lir, y\u0259ni bu s\u00f6zl\u0259rd\u0259n yaranan “t\u00fcrk” s\u00f6z\u00fc d\u0259 y\u00fcks\u0259kd\u0259 duran bir xalq, yaxud tayfa kimi n\u0259z\u0259rd\u0259 tutulur v\u0259 bu y\u00fcks\u0259klik “g\u00fcc” v\u0259 “q\u00fcvv\u0259” olaraq c\u0259miyy\u0259tin iyerarxiyas\u0131na t\u0259tbiq olunur. XIII \u0259srd\u0259 Qaraqorumda olan s\u0259yyah Marko Polo xaqan\u0131n ziyaf\u0259tind\u0259 i\u015ftirak ed\u0259rk\u0259n bu iyerarxiyan\u0131 bel\u0259 t\u0259svir edir: “Ziyaf\u0259td\u0259 b\u00f6y\u00fck xaqan (Xubilay xan) masa arxas\u0131nda bel\u0259 oturur; onun masas\u0131 dig\u0259r masalardan \u00e7ox yuxar\u0131da durur. Xan zal\u0131n d\u0259rinliyind\u0259 arxas\u0131 \u015fimala, \u00fcz\u00fc c\u0259nuba \u0259yl\u0259\u015fir. Sol t\u0259r\u0259find\u0259 b\u00f6y\u00fck v\u0259 sevimli xatunu, bir az a\u015fa\u011f\u0131 masada o\u011fullar\u0131 v\u0259 yax\u0131n qohum-\u0259qrabas\u0131 otururlar. \u00d6z\u00fc d\u0259 onlar masalar\u0131na \u0259yl\u0259\u015f\u0259rk\u0259n ba\u015flar\u0131 xaqan\u0131n ayaqlar\u0131 b\u0259rab\u0259rliyind\u0259 olmal\u0131d\u0131r. Bir az a\u015fa\u011f\u0131da is\u0259 adl\u0131-sanl\u0131 \u0259yanlar v\u0259 onlar\u0131n xan\u0131mlar\u0131 yerl\u0259\u015firl\u0259r… Burada h\u0259r k\u0259s \u00f6z yerini bilir v\u0259 h\u0259r k\u0259s b\u00f6y\u00fck xaqan\u0131n m\u00fc\u0259yy\u0259n etdiyi qaydada \u0259yl\u0259\u015fm\u0259lidir”.<\/p>\n

G\u00f6r\u00fcnd\u00fcy\u00fc kimi “t\u00fcrk” s\u00f6z\u00fcn\u00fcn anlam\u0131na XIX – XX \u0259srl\u0259rd\u0259 m\u00fcxt\u0259lif c\u00fcr yana\u015fsalar da, iqtibas g\u0259tirdiyimiz aliml\u0259r, yana\u015fmalar\u0131 m\u00fcxt\u0259lif olsa da, eyni fikird\u0259 olurlar ki, bu s\u00f6z “g\u00fcc”, “q\u00fcvv\u0259t” m\u0259nas\u0131n\u0131 verir. T\u0259biidir ki, “g\u00fcc”, “q\u00fcvv\u0259t” olan bir yerd\u0259 mill\u0259tin “layiqli”, “y\u00fcks\u0259k”d\u0259 yer tutmas\u0131 he\u00e7 kimi t\u0259\u0259cc\u00fcbl\u0259ndirm\u0259m\u0259lidir.<\/p>\n

Biz d\u0259 bel\u0259 fikirl\u0259\u015firik ki, birinci element “t\u00fcrk” termini “T\u00dcR” s\u00f6z\u00fcn\u00fcn fonetik variant\u0131d\u0131r. Bu s\u00f6z bizi q\u0259bil\u0259l\u0259rin, tayfalar\u0131n, xalqlar\u0131n \u00e7ox q\u0259dim v\u0259ziyy\u0259tin\u0259 g\u0259tirib \u00e7\u0131xar\u0131r. T\u00dcR (T\u0130R-T\u00d6R-T\u00d6S) elementi bizi t\u00fcrk elementil\u0259 ibtidai totem bax\u0131\u015flar\u0131na apar\u0131r. T\u0130R-T\u00d6R-T\u00d6S-\u00fcn semantikas\u0131 imkan verir ki, bu s\u00f6z “m\u0259b\u0259d yeri”, “se\u00e7ilmi\u015f yer”, “obada \u0259n yax\u015f\u0131 yer”, “ocaq ba\u015f\u0131nda \u0259n ba\u015fl\u0131ca yer” m\u0259nas\u0131nda “hakim”, “a\u011fa”, “qanun”, “ad\u0259t”\u0259 q\u0259d\u0259r uzun bir yol ke\u00e7sin. El\u0259 M.Ka\u015f\u011farid\u0259 d\u0259 T\u00d6R-T\u00d6R\u018f evin yuxar\u0131 ba\u015f\u0131, divan\u0131, k\u00fcrs\u00fcs\u00fc, T\u00d6R\u00dc s\u00f6z\u00fc ad\u0259t-\u0259n\u0259n\u0259 v\u0259 t\u00f6r\u0259dilm\u0259k, yarad\u0131lmaq kimi ba\u015fa d\u00fc\u015f\u00fcl\u00fcr. “El kal\u0131r, t\u00f6r\u00fc kalmas, y\u0259ni eld\u0259n vaz ke\u00e7m\u0259k olar, t\u00f6r\u0259d\u0259n vaz ke\u00e7m\u0259k olmaz”.<\/p>\n

T\u00f6r\u0259l\u0259r haqq\u0131nda yazmam\u0131\u015fdan \u00f6nc\u0259 bizi daha bir sual maraqland\u0131r\u0131r. “T\u00fcrk” hans\u0131 co\u011frafiyadan yay\u0131l\u0131b. M\u0259rk\u0259zi Asiya tarixin\u0259 n\u0259z\u0259r yetirs\u0259k g\u00f6r\u0259rik ki, t\u00fcrkl\u0259rin ad\u0131 “hun” etnonim olaraq e.\u0259. IV \u0259srd\u0259n d\u00f6vl\u0259t olaraq \u00e7\u0259kilir. Do\u011frudanm\u0131 \u00d6n Asiyada, Anadoluda, Az\u0259rbaycanda eram\u0131zdan \u0259vv\u0259lki minillikl\u0259rd\u0259 ya\u015famay\u0131blar. \u018flah\u0259zr\u0259t fakt bunun \u0259ksini deyir. Ba\u015flayaq \u015fumerl\u0259rd\u0259n. M\u0259lumdur ki, q\u0259dim \u015fumerl\u0259rd\u0259n biz\u0259 g\u0259l\u0259n dastan\u0131n ba\u015f q\u0259hr\u0259man\u0131 Bilqam\u0131sd\u0131r. F.A\u011fas\u0131o\u011flu bu bar\u0259d\u0259 yaz\u0131r: “Bilqam\u0131s ad\u0131nda “Bilikli” anlam\u0131 oldu\u011fu \u00fc\u00e7\u00fcn \u015fumerl\u0259r d\u0259 bu q\u0259hr\u0259man\u0131 “h\u0259r \u015feyi bil\u0259n” el (d\u00f6vl\u0259t) ba\u015f\u00e7\u0131s\u0131 kimi \u00f6yg\u00fcl\u0259mi\u015fl\u0259r. Akkadlarda bu dastan\u0131n ilk misras\u0131n\u0131 “D\u00fcnyag\u00f6rm\u00fc\u015f bar\u0259d\u0259” s\u00f6zl\u0259ril\u0259 vermi\u015fl\u0259r. Bilqam\u0131s\u0131n ad\u0131\u00a0 t\u00fcrk d\u00f6vl\u0259t ba\u015f\u00e7\u0131lar\u0131na veril\u0259n “Bilg\u0259” titulu il\u0259 izah oluna bil\u0259r, m\u0259s\u0259l\u0259n 581-ci ild\u0259 g\u00f6yt\u00fcrkl\u0259rin bat\u0131 qolunda xaqan elan edil\u0259n Tardu Xaqan “Bilg\u0259” titulu alm\u0131\u015fd\u0131, m\u0259\u015fhur Toyukuk da bu titulu da\u015f\u0131m\u0131\u015fd\u0131r.<\/p>\n

\u0130ndi baxaq, ayd\u0131nla\u015fd\u0131raq, g\u00f6r\u0259k ki, “bil” s\u00f6z\u00fc t\u00fcrkl\u0259rd\u0259 hans\u0131 anlam\u0131 verir.<\/p>\n

ARDI\u00a0 VAR<\/strong><\/p>\n

D\u0130QQ\u018fT! \u015eikay\u0259t v\u0259 t\u0259klifl\u0259riniz, g\u00f6rd\u00fcy\u00fcn\u00fcz v\u0259 e\u015fitdiyiniz h\u0259r hans\u0131 bir maraql\u0131 m\u0259lumat\u0131 bu n\u00f6mr\u0259y\u0259 g\u00f6nd\u0259rin:\u00a00 55 4 61 71 21 WHATSAPP<\/span><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

YUNUS O\u011eUZ Tarix \u00fc\u00e7\u00fcn “etnonim” anlay\u0131\u015f\u0131n\u0131n \u00f6yr\u0259nilm\u0259sinin vacibliyini bu sah\u0259d\u0259 \u00e7al\u0131\u015fan \u00e7oxsayl\u0131 aliml\u0259r h\u0259mi\u015f\u0259 qeyd etmi\u015fl\u0259r. “Etnonimin yaranmas\u0131, co\u011frafi inki\u015faf\u0131, m\u0259hv olunmas\u0131, olmas\u0131 v\u0259 ya ba\u015fqa keyfiyy\u0259tl\u0259r\u0259 ke\u00e7m\u0259si, ba\u015fqa s\u00f6zl\u0259,…<\/p>\n","protected":false},"author":2,"featured_media":27760,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17,1],"tags":[],"class_list":["post-27759","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-dbiyyat","category-xbr-xtti"],"_links":{"self":[{"href":"https:\/\/mediazona.az\/index.php?rest_route=\/wp\/v2\/posts\/27759","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mediazona.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mediazona.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mediazona.az\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/mediazona.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=27759"}],"version-history":[{"count":1,"href":"https:\/\/mediazona.az\/index.php?rest_route=\/wp\/v2\/posts\/27759\/revisions"}],"predecessor-version":[{"id":27761,"href":"https:\/\/mediazona.az\/index.php?rest_route=\/wp\/v2\/posts\/27759\/revisions\/27761"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mediazona.az\/index.php?rest_route=\/wp\/v2\/media\/27760"}],"wp:attachment":[{"href":"https:\/\/mediazona.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=27759"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mediazona.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=27759"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mediazona.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=27759"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}