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43-460: Köşkmedrese is a khanqah located on Mount Köşk to the southeast of the city of Kayseri in central Turkey . According to the inscriptions on the building that ceased to exist, it was built by Eretna in memory of his consort Suli Pasha in 1339. Although originally a khanqah, it was later known and used as a madrasa . Köşkmedrese is the burial site for Eretna, his consort Suli Pasha, his son and successor Ghiyāth al-Dīn Muḥammad I , and grandson and

86-425: A [d] when followed by a vowel sound. This is reflected in conventions of Ottoman orthography as well. In Turkish, there is a verb representing to be , but it is a defective verb. It doesn't have an infinitive or several other tenses. It is usually a suffix. Negative verb to be is created with the use of the word دگل değil , followed by the appropriate conjugation of the to be verb; or optionally used as

129-719: A close relationship with the Ayyubid Sultan, obtained military power and influence, and had the ability to teach at the madrasa s in the area. The Sultan gave a large degree of power to the Sufis in Cairo as part of an important trade off for political support which was incredibly important in solidifying the legitimacy of the Sultan's rule. Scholars in the Mamluk world often did not differentiate between khānaqāh s, ribāṭ s, zāwiya s, and madrasa s. In

172-593: A decision backed by President Recep Tayyip Erdoğan , who said the language should be taught in schools so younger generations do not lose touch with their cultural heritage. Most Ottoman Turkish was written in the Ottoman Turkish alphabet ( Ottoman Turkish : الفبا , romanized :  elifbâ ), a variant of the Perso-Arabic script . The Armenian , Greek and Rashi script of Hebrew were sometimes used by Armenians, Greeks and Jews. (See Karamanli Turkish ,

215-499: A dialect of Ottoman written in the Greek script; Armeno-Turkish alphabet ) The actual grammar of Ottoman Turkish is not different from the grammar of modern Turkish .The focus of this section is on the Ottoman orthography; the conventions surrounding how the orthography interacted and dealt with grammatical morphemes related to conjugations, cases, pronouns, etc. Table below lists nouns with

258-650: A document but would use the native Turkish word bal ( بال ) when buying it. The transliteration system of the İslâm Ansiklopedisi has become a de facto standard in Oriental studies for the transliteration of Ottoman Turkish texts. In transcription , the New Redhouse, Karl Steuerwald, and Ferit Devellioğlu dictionaries have become standard. Another transliteration system is the Deutsche Morgenländische Gesellschaft (DMG), which provides

301-535: A place to stay for Sufis who were not from Cairo. It was provided by Saladin based on the exchange of Sufis supporting the Ayyubid dynasty and policies. Saladin also created the role of the Chief Sufi, whose job was to operate activities from day to day and mentor the Sufis that lived in and visited the khānaqāh . There was a lot of competition for this role due to its great degree of influence. The Chief Sufi maintained

344-637: A ruler showed their support for Sufi religious practices and the spreading of Islam. Funding a Sufi building was seen as an act of piety and a way in which the ruler could align themselves with public opinion. Sufi lodges are often associated with tombs of Sufi saints or shaykh s. Typically, they feature a large hall where practitioners could pray and meditate. They also include lodgings for traveling Sufis and pilgrims. In addition to their religious spaces, Sufi lodges also had structures for public services. This included hospitals, kitchens, bathhouses, and schools. Everyone working to provide these services

387-411: A single root verb, with the addition of a variety of morphemes and suffixes, multiple new and different verbs meanings can be expressed in single but larger words. Below table is a sample from the verb تپمك tepmek meaning 'to kick', whose root (which is also 2nd person imperative) is تپ tep . Each of the produced new verbs below can be made into an infinitive with the addition of ـمك -mek at

430-427: A standalone for 3rd person. Generally, the verbs 'to exist' and 'to have' are expressed using what's called an existential copula , the word وار var . The verb 'to have' is expressed in the same way, except that the object noun will take a possessive pronoun, producing sentences that will literally mean "there exists house of mine". The verbs 'to exist' and 'to have' conjugated for other tenses, are expressed in

473-435: A variety of phonological features that come into play when taking case suffixes. The table includes a typical singular and plural noun, containing back and front vowels, words that end with the letter ه ـه ([a] or [e]), both back and front vowels, word that ends in a ت ([t]) sound, and word that ends in either ق or ك ([k]). These words are to serve as references, to observe orthographic conventions: Table below shows

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516-409: Is compound verbs. This consists of adding a Persian or Arabic active or passive participle to a neuter verb, to do ( ایتمك etmek ) or to become ( اولمق olmaq ). For example, note the following two verbs: Below table shows some sample conjugations of these two verbs. The conjugation of the verb "etmek" isn't straightforward, because the root of the verb ends in a [t]. This sound transforms into

559-806: Is likely either Turkish or Persian in origin. The words zāwiya ( Arabic : زَاوِيَة ; plural زَوَايَا , zawāyā ) and ribāṭ ( Arabic : رِبَاط ; plural: رُبُط , rubuṭ ) were especially used in the Maghreb . The literal meaning of zāwiya is 'corner', while ribāṭ means 'frontier guardpost'. The Classical Persian word دَرگاه dargāh means 'doorway; shrine'. The Classical Persian word تَکْیه takya (whence modern Iranian Persian : تَکْیه , romanized :  takye ; Azerbaijani : təkyə ; Panjabi : تَکْیہ , romanized:  takya ; Urdu : تَکْیہ , romanized :  takya ; Uzbek : takya ) at its core meant "support"; also "cushion" or "pillow". The word

602-519: Is the basis of the modern standard. The Tanzimât era (1839–1876) saw the application of the term "Ottoman" when referring to the language ( لسان عثمانی lisân-ı Osmânî or عثمانلیجه Osmanlıca ); Modern Turkish uses the same terms when referring to the language of that era ( Osmanlıca and Osmanlı Türkçesi ). More generically, the Turkish language was called تركچه Türkçe or تركی Türkî "Turkish". Historically, Ottoman Turkish

645-1001: Is to provide them with a space to practice social lives of asceticism . Buildings intended for public services, such as hospitals, kitchens, and lodging, are often attached to them. Sufi lodges were funded by Ayyubid sultans in Syria, Zangid sultans in Egypt, and Delhi sultans in India in return for Sufi support of their regimes. Sufi lodges were called by various names depending on period, location and language: mostly, khānaqāh , zāwiya , ribāṭ , dargāh and takya . The word khānaqāh ( Classical Persian : خانَگاه , romanized :  xānagāh or خانَقاه , xānaqāh ; Arabic : خَانَقَاه , romanized :  khānaqāh ; Azerbaijani : xanəqah ; Ottoman Turkish : خانَقاه , romanized :  hanekâh ; Urdu : خانَقاہ , romanized :  khānaqāh ; Uzbek : xonaqoh )

688-703: The Fatimids , who were largely Shi'ite , and the beginning of the Ayyubid period of Sunnism . In 1325, the Mamluk sultan al-Nāṣir Muḥammad relocated the khānaqāh north of the city. Saladin changed the Sa'id al-Su'ada, a Fatimid palace, into a Sufi khānaqāh called al-Khānaqāh al-Ṣalāḥiyya (not to be confused with the Al-Khanqah al-Salahiyya Mosque in Jerusalem). This khānaqāh provided

731-502: The khānaqāh was for legal education. Most, including Nur ad-Din's khānaqāh , included hospices. However, there was a deep interconnection between education and religion in Sufi buildings, by the end of the Mamluk period the distinction between religious and educational buildings became blurred. Saladin founded the first khānaqāh in Cairo , Egypt in 1173. This officially marked his defeat of

774-588: The list of replaced loanwords in Turkish for more examples of Ottoman Turkish words and their modern Turkish counterparts. Two examples of Arabic and two of Persian loanwords are found below. Historically speaking, Ottoman Turkish is the predecessor of modern Turkish. However, the standard Turkish of today is essentially Türkiye Türkçesi (Turkish of Turkey) as written in the Latin alphabet and with an abundance of neologisms added, which means there are now far fewer loan words from other languages, and Ottoman Turkish

817-402: The 1960s, Ottoman Turkish was at least partially intelligible with the Turkish of that day. One major difference between Ottoman Turkish and modern Turkish is the latter's abandonment of compound word formation according to Arabic and Persian grammar rules. The usage of such phrases still exists in modern Turkish but only to a very limited extent and usually in specialist contexts ; for example,

860-596: The Maghreb, Sufi lodges have been mostly known as zāwiya s or ribāṭ s. Many takya s ( Ottoman Turkish : تَكْیه‌لر , romanized :  tekyeler ; modern Turkish : tekkeler ) have been built in Turkey and in the countries which came under Ottoman rule . The Ottomans used the words takya (Ottoman Turkish: تَكْیه , romanized:  tekye ), dargāh ( دَرگاه , dergâh ) and zāwiya ( زاویه , zâviye ) instead of khānaqāh ( خانَقاه , hanekâh ). Among

903-706: The Ottoman Sufi orders which had the most takya s were the Mevlevi Order or Mawlawiyya and the Bektashi Order . The takya s of the Mevlevi Order were called Mawlawī khāna s (Ottoman Turkish: مولوی خانه‌لر , romanized:  Mevlevî haneler , lit.   ' Mawlawī houses'). By the 20th century, Istanbul itself counted many takya s. Some were dedicated to certain Muslim communities (for example,

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946-533: The Persian genitive construction takdîr-i ilâhî (which reads literally as "the preordaining of the divine" and translates as "divine dispensation" or "destiny") is used, as opposed to the normative modern Turkish construction, ilâhî takdîr (literally, "divine preordaining"). In 2014, Turkey's Education Council decided that Ottoman Turkish should be taught in Islamic high schools and as an elective in other schools,

989-580: The Persian character of its Arabic borrowings with other Turkic languages that had even less interaction with Arabic, such as Tatar , Bashkir , and Uyghur . From the early ages of the Ottoman Empire, borrowings from Arabic and Persian were so abundant that original Turkish words were hard to find. In Ottoman, one may find whole passages in Arabic and Persian incorporated into the text. It was however not only extensive loaning of words, but along with them much of

1032-1175: The Uzbeks' Takya or the Indians' Takya ) which symbolized a certain recognition of these communities by the Ottomans. Ottoman takya s can be found in Albania , in Bosnia and Herzegovina, in Cyprus, in Egypt, in Greece, in North Macedonia and in Syria. Many Sufi lodges existed in Iran during the Middle Ages. Examples include the Tohidkhaneh in Isfahan . After the Safavid conversion of Iran to Shia Islam , many Sufi lodges became used as ḥusayniyya s (buildings where Shia Muslims gather to mourn

1075-442: The additional - ـنـ [n] is a vowel, the final vowel ی is kept; otherwise it is removed (note the respective examples for kitaplarını versus kitaplarından ). Examples below : Below table shows the positive conjugation for two sample verbs آچمق açmak (to open) and سولمك sevilmek (to be loved). The first verb is the active verb, and the other has been modified to form a passive verb. The first contains back vowels,

1118-484: The death of Husayn ibn Ali in the month of Muharram ). In South Asia, the words khānaqāh , jamāʿat-khāna (Urdu: جماعت خانہ ), takya (Urdu: تَکْیہ , lit.   'pillow, bolster'), dargāh (Urdu: درگاہ , lit.   'royal court'), langar (Urdu: لنگر , lit.   'refectory' ), and sometimes ʿimārat (Urdu: عمارت , lit.   'building'). are used interchangeably for Sufi lodges. The Madrasa-i-Firozshahi

1161-417: The end. Ottoman Turkish was highly influenced by Arabic and Persian. Arabic and Persian words in the language accounted for up to 88% of its vocabulary. As in most other Turkic and foreign languages of Islamic communities, the Arabic borrowings were borrowed through Persian, not through direct exposure of Ottoman Turkish to Arabic, a fact that is evidenced by the typically Persian phonological mutation of

1204-618: The fourteenth century, they were more commonly designed as one large structure. This design is typically characterized by one large hall with cells or galleries on either side, allowing more interaction for those working in the lodge. They commonly have domes, mosaics, arches, columns, courtyards, portals, and minarets. The design and incorporation of these aspects varies by region and era. Ottoman Turkish Ottoman Turkish ( Ottoman Turkish : لِسانِ عُثمانی , romanized :  Lisân-ı Osmânî , Turkish pronunciation: [liˈsaːnɯ osˈmaːniː] ; Turkish : Osmanlı Türkçesi )

1247-422: The grammatical systems of Persian and Arabic. In a social and pragmatic sense, there were (at least) three variants of Ottoman Turkish: A person would use each of the varieties above for different purposes, with the fasih variant being the most heavily suffused with Arabic and Persian words and kaba the least. For example, a scribe would use the Arabic asel ( عسل ) to refer to honey when writing

1290-442: The later successor ʿAlāʾ al-Dīn 'Ali . The name Kālūyān, possibly an Armenian architect, appears on the building. 38°43′00″N 35°30′38″E  /  38.71657°N 35.51056°E  / 38.71657; 35.51056 Khanqah The Sufi lodge is typically a large structure with a central hall and smaller rooms on either side. Traditionally, the Sufi lodge was state-sponsored housing for Sufis. Their primary function

1333-415: The reform was the Turkish nationalist Ziya Gökalp . It also saw the replacement of the Perso-Arabic script with the extended Latin alphabet . The changes were meant to encourage the growth of a new variety of written Turkish that more closely reflected the spoken vernacular and to foster a new variety of spoken Turkish that reinforced Turkey's new national identity as being a post-Ottoman state . See

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1376-496: The same way, with a possessive pronoun if needed, and copula وار var , followed by the 3rd person singular form of the verb 'to do: ایتمك etmek attached as a suffix (or separate as a stanadalone verb); as conjugated in the above section. The verbs 'not to exist' and 'not to have' are created in the exact same manner and conjugation, except that the copula یوق yok is used. Turkish being an agglutinative language as opposed to an analytical one (generally), means that from

1419-602: The second front vowels; both containing non-rounded vowels (which also impacts pronounciation and modern Latin orthograhpy). Below table shows the conjugation of a negative verb, and a positive complex verb expressing ability. In Turkish, complex verbs can be constructed by adding a variety of suffixes to the base root of a verb. The two verbs are یازممق yazmamaq (not to write) and سوه‌بلمك sevebilmek (to be able to love). Another common category of verbs in Turkish (more common in Ottoman Turkish than in modern Turkish),

1462-410: The suffixes for creating possessed nouns. Each of these possessed nouns, in turn, take case suffixes as shown above. For third person (singular and plural) possessed nouns, that end in a vowel, when it comes to taking case suffixes, a letter - ـنـ [n] comes after the possessive suffix. For singular endings, the final vowel ی is removed in all instances. For plural endings, if the letter succeeding

1505-469: The words of Arabic origin. The conservation of archaic phonological features of the Arabic borrowings furthermore suggests that Arabic-incorporated Persian was absorbed into pre-Ottoman Turkic at an early stage, when the speakers were still located to the north-east of Persia , prior to the westward migration of the Islamic Turkic tribes. An additional argument for this is that Ottoman Turkish shares

1548-508: The world. Khānaqāh s had langar-khāna s, which served as free public kitchens for the poor sponsored by endowments from lakhiraj lands. Islamic values of equality and fraternity brought khānaqāh s to provide services for members of the lowest castes . The popularity of khānaqāh s declined in the early 14th century in India. Prior to the Timurid period, Sufi lodges were typically designed as large complexes with several structures. After

1591-461: Was also borrowed in Ottoman Turkish as تَكْیه tekye (modern Turkish : tekke ), eventually making its way into Arabic as تَكِيَّة takiyya (plural تَكَايَا takāyā ) and in languages of the Balkans ( Albanian : teqeja ; Bosnian : tekija ). The patronage of Sufi lodges historically made an important political and cultural statement. The patronage of a Sufi building by

1634-466: Was built by Sultan Firoz Shah Tughlaq near Hauz-i-Alai . Its architecture was said to be so appealing to locals that they relocated to be closer to the complex. The khānaqāh-madrasa structure had educational opportunities for the pious, and teachers were paid with stipends. Its main purpose was to offer lodging for travelers. The Khanaqah of Sayed Ghulam Ali Shah Mashadi in India was visited by and open to pilgrims from many different cultures around

1677-403: Was not instantly transformed into the Turkish of today. At first, it was only the script that was changed, and while some households continued to use the Arabic system in private, most of the Turkish population was illiterate at the time, making the switch to the Latin alphabet much easier. Then, loan words were taken out, and new words fitting the growing amount of technology were introduced. Until

1720-465: Was paid through a waqf . Sufi lodges have been very inclusive. Visitors from different cultures and religions could visit them and receive a blessing. Traditionally, Sufi communal lives of asceticism were seen as pious because solitude and self-sufficiency were believed to lead to ego-centricity. Penitence and suffering were intended to bring Sufis closer to understanding divinity. Nur ad-Din Zangi

1763-592: Was the first large patron of Sufi structures, he built and gifted khānaqāh s to Sufi groups in his dominion. In Damascus , khānaqāh s were located inside as well as outside of the city walls. Under the Zangids, khānaqāh s were very centrally located in Old Damascus , near the Umayyad Mosque . Khanaqahs are very commonly placed near a madrasa that is dedicated to the same patron as the khānaqāh . The main purpose of

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1806-582: Was the standardized register of the Turkish language in the Ottoman Empire (14th to 20th centuries CE). It borrowed extensively, in all aspects, from Arabic and Persian . It was written in the Ottoman Turkish alphabet . Ottoman Turkish was largely unintelligible to the less-educated lower-class and to rural Turks, who continued to use kaba Türkçe ("raw/vulgar Turkish"; compare Vulgar Latin and Demotic Greek ), which used far fewer foreign loanwords and

1849-470: Was transformed in three eras: In 1928, following the fall of the Ottoman Empire after World War I and the establishment of the Republic of Turkey , widespread language reforms (a part in the greater framework of Atatürk's Reforms ) instituted by Mustafa Kemal Atatürk saw the replacement of many Persian and Arabic origin loanwords in the language with their Turkish equivalents. One of the main supporters of

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