Çok eski zamanlardan itibaren İran kültür coğrafyasıyla yoğun temaslar kuran Türkler, İslamiyet yayıldıktan sonra, ilerleyen yüzyıllar zarfında Fars dili ve edebiyatının başlıca eserlerini tanımaya başlamış, Türk edib ve şairleri Fars diliyle yazılmış bazı eserleri örnek model almak suretiyle şekil ve muhteva açısından benzer yahut aynı isimle aranje edilmiş adaptasyon mahiyetinde bulunan çeşitli edebî eserler kaleme almışlardır. İslamiyet etkisinde gelişen Türk dilinin ilk dönemi olan Karahanlı Türkçesi döneminin başından yani 11. yüzyıldan başlayarak 15. yüzyıla kadar, Önasya ve Balkanlarda Osmanlı devletinin bir imparatorluğa dönüştüğü dönemde Osmanlı Türkçesinin, Türkistan'da ise Mir Ali Şir Nevâyî vasıtasıyla Çağatay Türkçesinin klasik bir dil halini aldığı devre kadar, bir başka deyişle, Türk dilinin klasik bir edebiyat ve sanat dili halini aldığı devre kadar süren olgunlaşma ve hazırlık sürecinde İran edebiyatından seçilerek Türkçeleştirilmiş ve Türk diliyle özgünleştirilmiş eserlerin Türk dilinin ve doğal olarak Türk edebiyatının tarihî gelişim seyrinde etkileşim bakımından önemli bir yeri vardır. İranlı mütefekkir şair Sa'dî'nin 13. yüzyılda kaleme aldığı meşhur Gülistan, bu etkiyi tüm yönleriyle örnekleyen önemli bir eserdir. Bu çalışmada, Gülistan'ın Türk diliyle hazırlanmış ilk çevirileri olan 1391'de Seyf-i Serâyî tarafından yazılmış Kitab Gülistan bi't-Türkî, 1397'de Sibicâbî'nin telif ettiği Gülistan-ı Türkî ve 1430'da Manyasoğlu Mahmud tarafından hazırlanmış Türkçe çeviri (adaptasyonlar) filolojik bakımdan değerlendirilerek Türk dili araştırmaları çerçevesinde karşılaştırılmıştır.

Beginning from the ancient times, Turks who etablished intensive connections with Iranian cultural geography, afterwards of the spread of Islam, in the progressive years, started to become closely acquainted with prominent literal works of Persian language and literature since therefore Turkish writers and poets held up some works in Persian as an exemplary model and also made literal works in an analogue pattern from the point of the literal forms and contents or the adaptations by way of arranging the same book names. From the beginning of the Karakhanid period which is the first period of Turkish language under the effects of Islam, in other words, from the 11th century to 15th century, by the time of the rise of Ottoman Turkish as a classical literary language in the period of the conversion of Ottoman state into an empire and as for in Turkestan by the time of the rise of Chagatai Turkish as a classical literary language at the hands of Mir Ali Şir Nevâyî, in another saying, in the duration of literal maturation and preparation up to the period Turkish langauge becoming a classical literature and art language, the works selected from Persian literature and translated into Turkish or individuated by Turkish style are naturally have very significant role in the historical advancement process of Turkish language and also inherently for Turkish literature as well in terms of transactivity. The book Gulistan written by Persian philosopher and poet Sa’dî in the 13rd century is an important epitomizing work in order to understand that transactivity from various aspects. In this research, the first translations (adaptations) of Gulistan in Turkish, Kitab Gülistan bi’t-Türkî by Seyf-i Serâyî in 1391 and Gülistan-ı Türkî by Sibicâbî in 1397 and Manyasoglu Mahmud’s work in 1430 are philologically analysed and compared in respect to Turkish langauge researches. The book Gulistan written by Persian philosopher and poet Sa’dî in the 13rd century is an important epitomizing work in order to understand that transactivity from various aspects. The influence of the Gulistan on an extensive area made the book very famous and impressive. Literature circles and art societies of Turks attached great importance to the Gulistan and lionised it in the Turkish world of the Middle Age from Turkestan to the Middle East, also from Egypt to the Anatolia. Especially, style and content of the Gulistan affected Turkish writers mostly. Throughout centuries, the Gulistan was translated into Turkish many times as a popular book by Turkish writers and poets and utilised for its pedagogical standpoints and aphorisms by public. Also the Gulistan was even used as a Persian reading guide and study material in the Ottoman schools. In this research, the first translations (adaptations) of Gulistan in Turkish, Kitab Gülistan bi’t-Türkî by Seyf-i Serâyî in 1391 and Gülistan-ı Türkî by Sibicâbî in 1397 and Manyasoglu Mahmud’s work in 1430 are philologically analysed and compared in respect to Turkish langauge researches. Initially it should be emphasised that translation is a work of transfer, in other words which is the work for interchange process from a language to another principally. This is all to say that translation text reproduces the source text as a new text. Each translations which based upon the same original source text indicate idiosyncratic specialities and structural differences. These specialities and differences are the basic factors specified the qualification and success of the translation. While examining the translation, some criteria is used such as position of the translator to the text; content, capacity, type, method, equivalency and social class of the readers of the translation etc. In the research, according to the mentioned criteria, the first three translations of the Gulistan written in Turkish and constituted via adaptation method are examined comparatively. The method adaptation is a modality in which the translators of the source texts put their creativity on the translations and also which is a reconstructing of the texts via thoughts and feelings of the translators. In the first advancement period of the Turkish language and literature, in the period of Old Turkic the first and the oldest literal language known of the Turkish languages, Turkish became a productive literal language and so many genuine works were written in this period. In the second stage of the Old Turkic period, in the period of Old Uigur language, a good deal of genuine translations based on adaptation method were written by the way of effects of mystical thought systems such as Manichaeism, Brahmanism, Buddhism. It is seen that same adaptation method was used by virtue of literarily influential and Islamic language Persian in the language and literature of the Turks after the spread of the Islam in Turkestan. Adaptations of the Turkish language and literature modelling the Persian works were valid and also very popular in the literature circles and art societies of the Turkestan till freestanding and original works began to be written down in Turkish.