What do Tajik names mean: interpretation and history of origin. Education and choice of Tajik female names. List of beautiful options for girls

Male and female Tajik names demonstrate the historical, cultural, ethnic and socio-political characteristics of this people in the best possible way. They reflect both Eastern and Russian naming traditions. Being influenced by the Islamic religion, Tajiks are Muslim in style. Honorary nicknames and special prefixes were often added to a personal name to denote social status carrier. However, with the arrival Soviet power class restrictions were eliminated. The influence of Russian culture and language has increased. In this regard, popular female and male Tajik names have changed slightly. Their structure has been significantly simplified, and they have become more popular among representatives of mixed families and Russian-speaking citizens.

Features of the meaning of Tajik names for boys and girls

Beautiful Tajik names for boys and girls have a very beautiful and diverse sound. Most of them come from Arabic. This circumstance gives them a special melody, as well as some mystery, characteristic of all eastern names. Their deep content makes an equally pleasant impression. Most modern Tajik names have meanings related to various personal qualities of people. For men it is courage, valor, determination, energy, etc., and for women it is modesty, gentleness, tenderness, affection, innocence, etc.

The meaning of some common Tajik names is related to the Muslim religion. This circumstance is an objective result of the centuries-old influence of Islam. In some cases, the meaning of names indicates the animal and plant world, as well as various natural categories. In general, beautiful Tajik names for girls have a more abstract meaning, while boys are usually named after strong animals and noble husbands.

List of beautiful Tajik names for boys

• Arash. From the name of the Tajik measure of length
• Anzur. Male Tajik name meaning “extraordinary”
• Buron. Translated into Russian it means “storm”
• Daria. Tajik version named Darius = "ruling"
• Dilovar. Tajik name for a boy. Meaning = "courageous"
• Istam. Interpreted as "surviving"
• Porso. Translated into Russian it means “wise”
• Rosie. Male Tajik name meaning = "contented"
• Romis. Tajik version of the name Ramesh = “calm”
• Shahboz. Translated into Russian it means “Tsar Falcon”

List of unusual Tajik girl names

• Anko. Name Arab origin, meaning "fairy bird"
• Gulnoza. Female Tajik name meaning "delicate flower"
• Dilsuz. Translated into Russian it means “compassionate”
• Yesmin. Tajik version of the name Jasmine
• Zulmat. Tajik girl name meaning = "darkness"
• Laylo. Interpreted as "dark-eyed"
• Maida. in Russian it means “small”
• Ohista. Female Tajik name meaning = "leisurely"
• Sayera. Name of Persian origin meaning "planet"
• Suman. Translated into Russian it means “white flower”

Division into male and female Tajik names

Most of the most beautiful Tajik names have no gender differences. Due to this, they can be used by both men and women. In some cases, special prefixes are used to indicate gender. For the masculine gender these are the particles “boy”, “sho” and “john”, and for the feminine gender these are “niso”, “gul” and “mo”. In addition, some modern Tajik girl names have the ending “a”.

Tajik anthroponymy developed under the influence of complex political, cultural, historical and social factors.

Conquest by the Arabs of territories inhabited by the ancestors of the Tajiks and adoption by the medieval Tajiks new religion- Islam affected local anthroponymy. In the first centuries of Islam, the anthroponymic model (AM) was quite simple. Muslims had a basic name (OI), i.e. the name given at birth, usually either ancient Arabic ( Qutayba, Assad, Sahl), or biblical-Muslim ( Ibrahim, Yakub, Ilyas), or a name given in honor of the prophet of Islam ( Ahmad, Muhammad, Mahmoud) or a member of his family ( Ali, Hassan, Fatima), and patronym. Both names, OI and patronymic, were connected by the Arabic word Ibn or bin"son", for example Ahmad ibn Asad, which meant "Ahmad son of Assad."

In subsequent centuries, with the development feudal society AM is gradually becoming more complex. Representatives of privileged classes received special honorary nicknames - marten, the use of which was regulated by government decrees. Cunha stood in front of the OI and often replaced it in everyday life. Yes, famous Ibn Sina(in European broadcast Avicenna) is better known by kunya Abuali(Arab. abu"father" + Ali), and not according to the OP - al-Husayn.

In addition to the marten, the nobility could also wear lakab, which initially served as an official title. Lakabs were varied in structure, but in Central Asia, titles with a final element became widespread among Tajiks -din"faith", for example: Nuruddin"light of faith" Salahuddin"the good of faith" Fakhruddin"pride of faith" In AM, laqab preceded all other components until occupational titles became widespread, occupying a position between laqab and name. For example, a poet Jami fully called Nuruddin Mavlono Abdurrahman ibn Ahmad Jami, Where Mavlono(Arabic "our lord") was an honorary title for Muslim scholars, and Jami- name according to place of birth ( nisba). Over time the word Mavlono turned into mullo and came to mean mainly Muslim clerics. But the title mullo also served in preposition to the name hallmark an educated or simply literate person.

Until the establishment of Soviet power in Central Asia, honorary nicknames were given great importance. The attachment of any title to a name was dictated by the class stratification of society and social etiquette. There was no special “table of ranks” for people not in government service, but each class had its own title. Thus, the names of scribes and secretaries usually began with the title Mirzo"son of the emir", "prince"; its addition to the name of the scribes - employees of the office - spoke of their special position in Muslim society. There were titles that changed their meaning depending on the position in the full name and the composition of the latter. For example, title Khoja before the name indicated that the bearer of the name was a merchant, Sufi or official of the government office, and the same title at the end of the name designated a descendant of the “righteous caliphs.” Any title could be part of the name of a person who does not have his own social status or type of activity has nothing to do with this title.

So, in the Middle Ages, among professional warriors, for example, names like Boboali, Pirmukhamad, Shaykhusman, A bobo, feast, sheikh how titles could only belong to ministers of religion or scientists, but not to hired soldiers.

This discrepancy is explained by the fact that the child could be named in honor of a revered person, taking his name and the title associated with it. In the same way, the presence in the name of titles like Malik, Sultan, sho“king”, “ruler” could not serve as a basis for classifying their bearers as the royal family.

When addressing people, the name was rarely used, and the person was called by position, profession or title: for example, a craftsman was called usto"master", theologian, minister of the Muslim church - sheikh"elder", teachers - mudarris"teaching a lesson" Addressing an elder by name was considered tactless.

In the period after the establishment of Soviet power in Central Asia, the system of Tajik anthroponymy gradually changed, which was associated both with the elimination of class restrictions and with Russian influence on Tajik culture and language, and in particular on the anthroponymic system. Titles and honorary nicknames disappeared, and in their place surnames appeared, formed according to the Russian model; such hereditary names were rare before the revolution. At the same time, among the new Tajik intelligentsia, family names ending in -And And -zoda"son", "offspring". Surnames of this type are still found today, mainly among cultural figures ( Kahhori, Oshimi, Rahimzoda, Tursunzoda).

Currently, in documents patronymics ending in -evich, -ovich, i.e. created on the model of Russians, almost all Tajiks have them, but the use of such patronymics has not yet become widespread among Tajiks in the sphere of everyday communication. Instead, other forms of address are used. Thus, peers usually call each other by OI with prefixes that give the name a connotation of endearment and respect. The most commonly used components -the battle, -John, -hon, -sho for male names and hum, John, mo, niso- for female ones, which usually follow the name, for example: Rakhimboy, Muhammadjon, Temurkhon, Davlatsho, Sailigul, Sorojon, Nizoramo.

The younger ones address the elders according to the age difference of the interlocutors using the following kinship terms and words: ako, akojong "elder brother", amak, amakjon or tago, tagojon "uncle", ota, otajon "father", bobo, bobojon "girl", apa, apajeong "elder sister", Hola, holajon "aunt", ocha, ochajon "mother", bibi, bibjon "grandmother". If the age difference is not very large and the relationship is quite close, then naming by a combination of the term of kinship and name is allowed, for example: Rakhimdzhonako, Kumriapa. In the mountainous regions of Tajikistan the word ako in isafet (connective) form Akai precedes the name: Akai Rahim, Akai Safar. In the same areas, women call each other by the names of their children, for example: Ali's eyes"Ali's mother" eyes Rustam"Rustam's mother"

When addressing a senior official or official, the name, as a rule, is not used. So, for example, the chairman of a collective farm is usually called raisaka or Akai Rais"chairman" Pupils and students call teachers by word mallim"teacher". This respectful form of address is also used in relations between juniors and seniors in the spheres of science, culture, and education. Among representatives of the older generation of intelligentsia it is customary to call each other domullo(the etymology of the word is not entirely clear; it roughly means “venerable”).

Until now, an even larger part of the Tajik name vocabulary consists of Arab-Muslim names. In rural areas there are many compound names given in honor of the prophet Muhammad(usually in a contracted form - Mahmadali, Mahmadrahim, Mahmadsharif, Kholmat, Nurmat), saint Ali (Alisher, Rajabali, Kurbonali). There are many common Muslim names, such as Ibrahim, Yusuf, Yakub, consistent with biblical Abraham, Joseph, Yakov. There are also often names associated with Allah and his epithets: Abdullo"servant of Allah", Abdujabbor"slave of the Mighty" Abdulahad"slave of the One" Abdulkarim“servant of the Generous”, etc. But often a component abdu"slave" is dropped and the children are simply called Jabbor, Ahal, Karim. There are especially many names that go back to ranks and titles, for example: Amir"Lord", imom"primate", "leader of prayer", Malik"tsar", Mirzo"prince" Shaw"tsar". Such names are often attached to other common names: Amir + Ali = Amirali, imom + Ali = Imomali, Malik + Cher = Maliksher, Mirzo + Murod = Mirzomurod, Beck + Muhammad = Bekmuhammad, Shaw + Mansour = Shomansur.

In the Tajik name book there is no clear division of names into male and female. Ending female -A characteristic only of some names of Arabic origin, formed from masculine ones, for example: Karim - Karima, Nodir - Nodira, Said - Said and so on. Many names can be both male and female: Ystad, Monad, Muqaddas, Nusrat, Saodat, Sulton. In order to indicate the gender of the bearer of such a name, components are added -bek, -boy, -hon, -sho etc., for example: Ystadbek, Monadboy, Muqaddashon, Nusratsho, Saodatsho, Sultonbeck- male names and Ystadoy, Monadgul, Muqaddasa, Nusrato, Saodatniso, Sultongul- women's.

It is often customary among Tajiks to name a child by the month of birth. The names of the three lunar Arab months are especially common as names: ashur, Rajab, safar. Taken separately, they can only be male names, and in combination with “female” components they become feminine, for example: masculine Ashur and women's Ashurgul, Ashurmo, male Rajab and women's Rajabbibi, Rajabgul, Rajabmo, male Safar and women's Safarbibi, Safargul, Safarmo.

Different regions of Tajikistan have their own peculiarities of using name-forming elements. Thus, in Northern Tajikistan the “male” element -hon serves as a distinctive feature of female names; residents of the upper reaches of Pyanj give girls names with the ending -sulton, in the same time Sulton- at the beginning of the name it is found, as a rule, in male names, therefore Bakhtsulton counts female name, A Sultonbakht- male.

Various factors influence the choice of a name for a child. Very often children are given names consonant with the name father or older brother, for example, a boy is named Iskandar, if father's name Samandar or brother's name Qalandar. Exist traditional names for twins. The two twin boys were usually called Hassan And Hussein(these names were borne by the sons of Caliph Ali), and girls Fatima And Zukhra (Fatima- the name of the daughter of Muhammad, and Zukhra- her nickname). Boy and girl twins were usually named Thohir And Zukhra. IN Lately this tradition, dating back to the veneration of the prophet’s family, is gradually dying out.

Most Tajik names have a transparent etymology, since they are based on appellatives. In such cases, the motive for the naming is most often clear. So, for example, calling a son Sang"stone" or Tabar“axe”, parents, using the name, express their wishes for him to acquire the durability of a stone or the strength of an ax. Likewise, names that have a derogatory meaning, e.g. Desk"garbage" Khoshok“last year’s grass” are given with intent: according to the Tajiks, such names were supposed to deceive evil spirits. The meaning of most Arabic names remains unclear to those naming them.

Nowadays, names similar to nicknames are gradually disappearing; At the same time, the number of purely Muslims, like Nabikul"slave of the prophet" Muhammadyer"friend of Muhammad" In cities, parents most often name their children after heroes. national epic"Shahname", as well as the names of the characters folk tales, For example: Rustam, Sukhrob, Tojbonu, Zebopary. There is a tendency towards a decrease in the total number of names. The frequency of names is growing Firuz, Parviz, Gulnor, Farrukh, Alisher.

In the modern name book of Tajiks, Russian names are often found, for example: Vladimir, Igor, Sergey, Galina, Elena, Svetlana. They are usually worn by children born from mixed marriages. Foreign names such as Ernst, Clara, Rose, given to children in honor of the leaders of the international labor movement Ernst Thälmann, Clara Zetkin, Rosa Luxemburg.

In the formula of a written appeal in pre-revolutionary times, they avoided using the name of the addressee, replacing it with the corresponding title or rank. Now there are no such restrictions. But even in our time, when addressing an elder, it is preferable to use not a name, but forms of polite naming “respected”, “dear”, “domullo”, “gracious domullo” or “dear muallim (teacher)”. People of the same generation address each other using the formula “dear brother + name”, “dear friend + name”. The use of a name without a component that gives a hint of respect or endearment is considered familiar.

Over the entire period of its history, it has suffered many influences from other cultures and religions, but the most significant influence has been Islam. After the adoption of Islam, even the tradition of naming a baby underwent changes. From now on, a person had 2 names at once. The main one was chosen from ancient Muslim or Arabic names, and a patron name was attached to it through the Arabic word “ibn”. The upper strata of Uzbek society could add additional titles to their names: Nuruddin (translated: light of faith).

After the establishment of Soviet power, the situation changed and traditional Tajik names went out of use for some time, but history put everything in its place and the old traditions returned after the collapse of the USSR. In modern Tajikistan you can also hear Russian or foreign names, but the majority remain those who came from antiquity and are filled hidden meaning Tajik names with Muslim roots.

Modern Tajik names for boys

• Buron - “storm”. The bearers of this name have an unbending and rock-solid character.
• Daria - “dominant”. Men with this name are excellent leaders. They enjoy unquestioned authority among their subordinates and achieve their goals.
• Dilovar – “courageous”.
• Istam – “survivor”.
• Porso – “wise”. The bearers of this name are wise beyond their years, they have a penchant for science and are able to achieve success in this field.
• Rosie – “happy.”
• Romish - “calm”. Calm and at the same time courageous character - distinctive features owners of this male name.
• Shahboz - “falcon king”.

Modern Tajik names for girls

• Anko – “fairytale bird”. Women with this name seem to have stepped out of the pages of an old fairy tale book: they are feminine, enigmatic and a little mysterious.
• Gulnoza – “delicate flower”.
• Dilsuz – “compassionate”. The owners of this name cannot stand injustice and are always ready to help their neighbors.
• Zulmat – “darkness”.
• Laylo – “dark-eyed”.
• Maida – “small”.
• Ohista – “leisurely”.
• Sayera - "planet".
• Suman – “white flower”.

Some modern Tajik names have no gender differences and can be used for men and women. In some cases, special prefixes are used to indicate the gender of a name: “boy” and “sho” for men, and “niso” and “gul” for women. Before giving your child the name you like, you should find out its meaning and information about its origin on our website.

Tajik names have long history its formation and development. During this time, the nation was subjected to pressure from other cultures and religions many times. The Arab people, as the closest ones, had a significant impact. In general, Tajik anthroponymy has developed under the influence of various cultural, historical, political and socio-social factors. Islam had a huge influence. This religion became widely known as a result of wars and confrontations with the Arabs, who forced captive Tajiks to change their faith. In connection with the change in naming traditions, Tajik names themselves have transformed. This led to the borrowing of an anthroponymic model, which included both the main nickname and patronymic, that is, a short connection to the clan and ancestors.

Later, the structure of the name began to become more complicated: titles and honorary nicknames were added, which indicated that a person belonged to noble classes. This stratification of society was determined by social etiquette and distinguished each position in the government service.

In addition, Tajik names showed the position of an individual in society not only by the available prefixes, but also by their location in the structure. For example, the title of Khoja, which was located immediately before the main name, indicated that its owner belonged to the class of merchants or office officials, while finding the title at the end of the name meant that the bearer was a descendant of the “righteous caliphs.” Thanks to his illustrious ancestors, a person could have one title or another, even if he was not in this service.

After the establishment of Soviet power in the territory, class differences and restrictions disappeared, and a new anthroponymic system was also established. At this stage, the culture of Russia significantly influenced both the naming and linguistic traditions of the country. Honorary nicknames and titles disappeared, instead of them surnames and patronymics appeared in names, which were also formed under the influence of the Russian anthroponymic model.

Currently, young parents choose Tajik names according to their pronunciation and interpretation, and can also name their child in honor of a respected relative or famous historical figures. Only prefixes to the main names have been preserved, which are used among peers and show a respectful and friendly attitude in everyday life. Thus, Tajik names (male) are supplemented with the endings “-john”, “-sho”, “-hon”, as well as “-boy”. Examples of such nicknames can be Mukhamad-john, Rahimboy, Davlatsho and others. The most common male names are the following: Orash, Abir, Fayzulloh, Zaylobuddin, Isuf, Kamar, Kamuriddin, etc.

Female Tajik names are supplemented with the components “-niso”, “-mo” and “-gul”. Nodira, Barbigul, Boni, Barfimna, Dilhokh are considered common.

Tajik anthroponymy developed under the influence of complex political, cultural, historical and social factors.

The conquest by the Arabs of the territories inhabited by the ancestors of the Tajiks, and the adoption by the medieval Tajiks of a new religion - Islam, affected local anthroponymy. In the first centuries of Islam, the anthroponymic model (AM) was quite simple. Muslims had a basic name (OI), that is, a name given at birth, usually either an ancient Arabic (Qutayba, Asad, Sahl), or a biblical Muslim (Ibrahim, Yaqub, Ilyas), or a name given in honor of the prophet of Islam ( Ahmad, Muhammad, Mahmud) or a member of his family (Ali, Hassan, Fatima), and patronymic. Both names, OI and patronym, were connected by the Arabic word ibn or bin “son”, for example Ahmad ibn Assad, which meant “Ahmad son of Assad”.

In subsequent centuries, with the development of feudal society, AM gradually became more complex.

Representatives of privileged classes received special honorary nicknames - kunya, the use of which was regulated by government decrees. Cunha stood in front of the OI and often replaced it in everyday life. Thus, the famous Ibn Sina (in the European translation Avicenna) is known more by kunya Abuali (Arab, abu “father” -f Ali), and not by OI - al-Husayn.
In addition to kunya, nobility could also wear laqab, which initially served as an official title. Lakabs were varied in structure, but in Central Asia, titles with the final element -din “faith” became widespread among Tajiks, for example: Nuruddin “light of faith”, Salahuddin “good of faith”, Fakhruddin “pride of faith”. In AM, laqab preceded all other components until occupational titles became widespread, occupying a position between laqab and name. For example, the poet Jami was fully named Nuruddin Mavlono Abdurrahman ibn Ahmad Jami, where Mavlono (Arabic "our lord") was an honorary title for Muslim scholars, and Jami was a name based on place of birth (nisba). Over time, the word mavlono turned into mullo and began to designate mainly Muslim clerics. But the title mullah in preposition to the name also served as a distinctive sign of an educated or simply literate person.

Until the establishment of Soviet power in Central Asia, honorary nicknames were given great importance. The attachment of any title to a name was dictated by the class stratification of society and social etiquette. There was no special “table of ranks” for people not in government service, but each class had its own title. Thus, the names of scribes and secretaries usually began with the title Mirzo “son of the amir”, “prince”; its addition to the name of the scribes - employees of the office - spoke of their special position in Muslim society. There were titles that changed their meaning depending on the position in the full name and the composition of the latter. For example, the title Khoja before the name indicated that the bearer of the name was a merchant, Sufi, or official of the government office, and the same title at the end of the name indicated a descendant of the “righteous caliphs.” Any title could be part of the name of a person who, by his social status or occupation, has nothing in common with this title.

This discrepancy is explained by the fact that the child could be named in honor of a revered person, taking his name and the title associated with it. In the same way, the presence in the name of titles like malik, sultan, sho “king”, “ruler” could not serve as a basis for classifying their bearers as the royal family.

When addressing people, the name was rarely used, but a person was called by position, profession or title: for example, a craftsman was called usto “master”, a theologian, a minister of the Muslim church was called sheikh “elder”, and a teacher was called mudarris “teaching a lesson”. Addressing an elder by name was considered tactless.

In the period after the establishment of Soviet power in Central Asia, the system of Tajik anthroponymy gradually changed, which was associated both with the elimination of class restrictions and with Russian influence on Tajik culture and language, and in particular on the anthroponymic system. Titles and honorary nicknames disappeared, and in their place surnames appeared, formed according to the Russian model; such hereditary names were rare before the revolution. At the same time, among the new Tajik intelligentsia, family names ending in -i and -zoda “son”, “offspring” began to spread. Surnames of this type are still found today, mainly among cultural figures (Kahkhori, Osimi, Rahimzoda, Tursunzoda). Currently, in documents, patronymic names ending in -evich, -ovich, that is, created on the model of Russians, are found in almost all Tajiks living in the territory Soviet Union, but the use of such patronymics has not yet become widespread among Tajiks in the sphere of everyday communication. Instead, other forms of address are used. Thus, peers usually call each other by OI with prefixes that give the name a connotation of endearment and respect. The most commonly used components are -boy, -jon, -hon, -sho for male names and gul, john, mo, niso - for female ones, which, as a rule, follow the name, for example: Rakhimboy, Muhammad-jon, Temurkhon, Davlatsho , Sailigul, Sorojon, Nizoramo.

The younger ones address the elders according to the difference in the age of the interlocutors using the following kinship terms and words: ako, akojon “elder brother”, amak, amakjon or gago, tagojon “uncle”, ota, otajon gotets”, bobo, bobojon “girl”, ana , apajon "elder sister", hola, holajon "aunt", she, ochajon "mother", bibi, bibijon "grandmother". If the age difference is not very large and the relationship is quite close, then naming by a combination of the term of kinship and name is allowed, for example: Rakhimdzhonako, Kumriapa. In the mountainous regions of Tajikistan, the word ako in the isafet (connective) form akai precedes the name: akai Rahim, akai Safar. In the same areas, women call each other by the names of their children, for example: ochai Ali “mother of Ali”, ochai Rustam “mother of Rustam”.

When addressing a senior official or official, the name, as a rule, is not used. So, for example, the chairman of a collective farm is usually called raisaka or akai rais chairman.” Pupils and students call teachers by the word mallim “teacher”. This respectful form of address is also used in relations between juniors and seniors in the spheres of science, culture, and education. Among representatives of the older generation of intelligentsia, it is customary to call each other domullo (the etymology of the word is not entirely clear, it roughly means “venerable”).

Still still most The Tajik name book consists of Arab-Muslim names. In rural areas there are many compound names given in honor of the Prophet Muhammad (usually in a contracted form - Mahmadali, Mahmadrahim, Mahmadsharif, Kholmat, Nurmat), Saint Ali (Alisher, Rajabali, Qurbonali). There are many common Muslim names, such as Ibrahim, Yusuf, Yakub,