Tajik female name means pure. Tajik names: traditions and examples

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 of the name 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 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.

The formation of Tajik names occurred under the influence of various factors - political, social, cultural and historical. The greatest influence was exerted by the Arab conquest of the territories that belonged to the ancestors of the Tajiks.

The adoption of Islam instead of paganism as a result of wars and confrontations with the Arabs was no less important. These events were reflected in the naming of children. Many names have appeared related to the religious concepts and values ​​of Islam. For example, Khadicha on behalf of the first wife of the Prophet Muhammad, Muslima - “Muslim”, Obaida - “little slave of Allah”.

Historical events of the Soviet era left their mark on Tajik anthroponymy. During that period, national names were Russified; in families, especially mixed ones, Russian and Soviet variants of naming were more often given.

Currently, there is a return to national, pre-revolutionary naming traditions, which have a close connection with religion. Names for newborns are chosen mainly of Arabic and Persian origin.. They are very beautiful, mysterious for a Russian person, filled with deep meaning. For example, Ohista from Pers. “leisurely”, Madina from Arabic. " Big city", Chini from Persian. “porcelain”, Laylo from Arabic. "night, night."

What do you call a girl - features of choice

When naming their baby, parents are guided by beautiful pronunciation and positive interpretation of names. Women's Tajik options naming marks such features of its owner as prettiness, grace, harmony, kindness, tenderness. For example, Miskol “light, graceful”, Anzurat “valuable, rare”, Gulyanda “graceful”.

Some naming options come from the names of animals, birds, flowers, and heavenly bodies. Such names include – Kuki “cuckoo, bird”, Guldasta “bouquet of flowers”, Sadbarg “rose”, Mokhliko “moon-faced”, Mokhtob “light of the moon”, Parvina “Pleiades (constellation)”.

It is important to note that in Tajikistan, for many names there is no gender distinction. Thus, one name can be given to both a boy and a girl. For example, Mehr “sun, love”, Ruzi “fate, home” are used to name both son and daughter equally.

Sometimes the floor is isolated using special particles. For female options The use of “gul, niso, mo” is typical, for example, Adliniso, Rajabmo. Another option to indicate gender is to add the ending “a” in the Russian manner.

Currently, the “Register of National Names” has been published in Tajikistan, which includes more than 3,000 naming options so that parents can navigate it. The choice of names is regulated by law, which states that they should not be alien to the Tajik national culture, and also contain offensive words.

Lists of beautiful modern options for girls and their meanings

Below is a list of modern beautiful female Tajik names.

• Adliniso(tad.) – “fair woman.” Persistent in achieving goals, independent, not gentle enough.
• Anzurat(Taj.) – “rare, valuable.” Sentimental, friendly, very affectionate.
• Anko(Taj.) – “phoenix”. Open to everything new, cheerful and proactive.
• Arafa(Arabic) – “noble; savvy." Attentive, compassionate, too shy.
• Afshona(Taj.) – “scattering (gold, flowers, rays).” Reasonable, firmly standing on her feet, outwardly unemotional.
• Bargigul(Taj.) – “flower petal.” Calm, but prone to indecisiveness.
• Barno(Taj.) – “slender, stately, beautiful.” He chooses his friends carefully and is distinguished by his sentimentality and friendliness.
• Bakhor(Taj.) – “spring”. Indecisive, can be closed.
• Boni(Taj.) – “care; look after." Lives in real world, devoid of illusions.
• Gamza(pers.) – “coquetry”. Friendly and sweet, but does not tolerate criticism.
• Guldasta(Taj.) – “bouquet of flowers.” Goes ahead towards his goal, loves everyone's attention.
• Gulnoza(Taj.) – “delicate flower.” He is distinguished by his silence and will always come to the rescue.
• Gulcha(pers.) – “flower”. Friendly, straightforward, unlucky.
• Gulyanda(Turk.) – “graceful; like a flower." He has amazing calm and sanity.
• Daira(Taj.) – “shock musical instrument" Fast, energetic, always telling the truth.
• Dastagul(pers.) – “a bouquet of flowers.” Persistent, stubborn, even selfish.
• Dilnoza(tad.) – “tender heart/soul.” Romantic nature, a dreamer, but she will never admit her guilt.
• Dilorom(Taj.) – “delight of the heart.” She has good intuition and will always help her friends solve their problems.
• Dilsuz(pers.) – “compassionate”. The soul of the company, a cheerful and optimistic personality.
• Dilhoh(Taj.) – “desired.” Attentive to others, sincere, sometimes quick-tempered.
• Don(Taj.) – “grain; single copy". Versatile, silent, highly appreciative of decency.
• Zebo(Taj.) – “graceful; pretty." She has many friends and is always ready to help them, she has a great sense of humor.
• Ziroat(tad.) – “farming”. Serious and modest, touchy beyond measure.
• Zulmat(pers.) – “darkness, darkness.” He has his own opinion about everything, but can wait for changes rather than act independently.
• Yola(Taj.) – “bottom of the hill.” An interesting, cheerful personality, persistently moving towards the goal.
• Ithoate(Taj.) – “obedience.” Subtle nature, sensitive, has creative abilities.
• Cookies(Taj.) – “cuckoo, bird.” Very independent, freedom-loving, independent.
• Laylo(Taj.) – “night, nocturnal.” Strives for the ideal and demands this from others.
• Lakai(tad.) – “the name of a Turkic-speaking tribe in Tajikistan.” Sociable and cheerful, easily making friends.
• Madina(Arabic) – “big city”. He is curious, friendly, and loves to be the center of attention.
• Maida(Taj.) – “small”. Kind and unforgiving by nature, without a sense of tact.
• Malohat(Taj.) – “graceful; charm, enchantment." Refined and gentle, in need of love and care.
• Mehr(pers.) – “love, tenderness.” Hardworking, pedantic, and does not like to demonstrate her feelings.
• Miskol(Taj.) – “one mithqal (measure of weight).” Optimistic, decisive and strong-willed.
• Mojitobon(Taj.) – “bright moon”. Maximalist, strong personality, capable of subjugating anyone to her will.
• Mohrajab(tad.) – “born in the month of Rajab.” He has a hot temperament and does not make concessions.
• Muslima(Arabic) – “Muslim, follower of Islam.” Kind and sympathetic, not getting lost under any circumstances.
• Nizora(Taj.) – “thin, weak.” Honest, straightforward, a born leader.
• Nilufara(tad.) – “lily, lotus.” Noble and charming, but extremely insecure.
• Niso(Taj.) – “madam, lady, woman.” He is distinguished by his fickle nature, has many hobbies, and prefers sports.
• Ozoda(Taj.) – “clean, tidy.” Depends on the circumstances, can go from one extreme to another.
• Olam(Taj.) – “peace”. Very practical, not prone to idealism, based in everything on reality.
• Omina(tad.) – “safe.” Shy and subtle nature, prone to excessive emotionality.
• Pice(tad.) – “tiny, light.” Independent, balanced, very secretive.
• Parvona(Taj.) – “moth, butterfly.” Differs in resistance to stress, shyness, but excessive laziness.
• Buttermilk(Taj.) – “cotton”. Cheerful, inquisitive, optimistic, but cocky.
• Ruzi(pers.) – “daily bread; fate, fate." Generous, kind, loving communication.
• Rukhsor(tad.) – “cheeky, cheeks.” A compliant and patient personality with increased vulnerability.
• Sabrina(Arabic) – “patient, enduring.” Smart and sociable, but constantly in need of support from loved ones.
• Sayyora(Taj.) – “planet”. Smart, friendly, often headstrong.
• Sile(tad.) – “holiday”. Changeable nature - sometimes gloomy and sad, sometimes cheerful and joyful.
• Cylon(Taj.) – “walk”. Honest, sharp, demanding both to others and to herself.
• Sarvina(Turkic) – “grace of cypress.” She grows up impressionable and peace-loving, but makes high demands on loved ones.
• Safia(Arabic) – “pure, immaculate.” She constantly requires love and attention, and is capricious and willful.
• Sitora(Taj.) – “asterisk”. Characterized by a rich imagination, prefers to indulge in dreams rather than act.
• Suman(Sansk.) – “beautiful, charming.” Stubborn and persistent, but prone to carelessness.
• Tursuna(tad.) – “ alive soul" Witty, sensible, but quite capricious.
• Umeda(tad.) – “hope”. Self-sufficient and independent nature, a very good friend.
• Farzona(Taj.) – “wise, learned.” Sweet, adventurous, overly impulsive.
• Havvo(tad.) – “life-giving, life-giving.” He creates his own fictional world, lives in illusions, does not see reality.
• Cini(pers.) – “porcelain”. Very sensitive, peace-loving, subtle nature.
• Shakhlo(tad.) – “the one with large and shiny eyes.” Living in her own world, a dreamy nature, prone to depression.
• Shakhnoza(Taj.) – “gentle ruler, Shah’s grace.” Unusual, mysterious, dreamy, but with little initiative.
• Shukrona(Taj.) – “grateful, grateful.” Self-sufficient, always controls her emotions, can be categorical.
• Yasmina(Arabic) – “jasmine”. Strong, fair, but too straightforward.

Among the most popular names are the following.

Names of Tajiks. Tajiks inhabit the southeastern part Central Asia, Northern Afghanistan; There is a small Tajik population in Iran (Khorasan), as well as in West Pakistan. The number of Tajiks is 40-45 million people. The Tajik language belongs to the Iranian branch of the Indo-European language family. 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 is usually either ancient Arabic (Qutayba, Asad, Sahl), or 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 feudal society AM is gradually becoming 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 (Arabic abu “father” + 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 called 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 his place of birth (nisba). Over time, the word mavlono turned into mullo and began to designate mainly Muslim clerics. But the title mullo in preposition to the name also served 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 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 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, Shaikhusman were often found, and bobo, pir, sheikh as 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, 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, family names ending in -i and -zoda “son”, “offspring” began to spread among the new Tajik intelligentsia. Surnames of this type are still found today, mainly among cultural figures (Kahkhori, Osimi, 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 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, Muhammadjon, Temurkhon, Davlatsho, Sayligul , 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 tago, tagojon "uncle", ota, otajon "father", bobo, bobojon "girl", apa, apajon "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 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. 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, corresponding to the biblical Abraham, Joseph, Jacob. There are also frequent names associated with Allah and his epithets: Abdullo “slave of Allah”, Abdujabbor “slave of the Mighty”, Abdulahad “slave of the Only One”, Abdulkarim “slave of the Generous”, etc. But often the abdu "slave" component is dropped, and the children are simply called Jabbor, Ahal, Karim. There are especially many names that go back to ranks, titles, for example: Amir “sovereign”, Imom “primate”, “leader of prayer”, Malik “king”, Mirzo “prince”, Sho “king”. Such names are often attached to other common names: Amir + Ali = Amirali, Imom + Ali = Imomali, Malik + Sher = Maliksher, Mirzo + Murod = Mirzomurod, Bek + Muhammad = Bekmuhammad, Sho + Mansur = Shomansur. In the Tajik name book there is no clear division of names into male and female. Ending female-a is characteristic only of some names of Arabic origin, formed from masculine ones, for example: Karim - Karima, Nodir - Nodira, Said - Said, etc. 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, the components -bek, -boy, -hon, -sho, etc. are added, for example: Istadbek, Monadboy, Muqaddashon, Nusratsho, Saodatsho, Sultonbek - male names and Istadoy, Monadgul, Muqaddasoy, Nusrato, Saodatniso, Sultongul - female. 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 masculine names, and in combination with “female” components they become feminine, for example: masculine Ashur and feminine Ashurgul, Ashurmo, masculine Rajab and feminine Rajabbibi, Rajabgul, Rajabmo, masculine Safar and feminine 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 the Pyanj give girls names with the ending -sulton, while at the same time Sulton- at the beginning of the name is found, as a rule, in male names, therefore Bakhtsulton is considered a female name, and Sultonbakht is a male name. Various factors influence the choice of a name for a child. Very often children are given names consonant with the name the father or older brother, for example, the boy is named Iskandar if the father’s name is Samandar or the brother’s name is Qalandar. Exist traditional names for twins. The two twin boys were usually called Hasan and Hussein (these names were the sons of Caliph Ali), and the girls Fatima and Zuhra (Fatima was the name of Muhammad's daughter, and Zuhra was her nickname). The boy and girl twins were usually called Tohir and Zukhra. IN Lately This tradition, which dates back to the veneration of the family of the prophet, 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, by calling their 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. In the same way, names with a derogatory meaning, for example Partov “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 Muslim ones is decreasing, such as 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, Zebopari. There is a tendency towards a decrease in the total number of names. The frequency of the names Firuz, Parviz, Gulnor, Farrukh, Alisher is growing. In the modern name list 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, Rosa, are given to children in honor of the figures 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.

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), i.e. the name given at birth, usually either ancient Arabic ( Qutaiba, 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, Hasan, 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 of feudal society, AM gradually became 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) 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 in preposition to the name it 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 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, by his social status or occupation, has nothing in common 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. Feminine ending -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 masculine names, but in combination with “feminine” 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 is considered a feminine name, and Sultonbakht- male.

Various factors influence the choice of a name for a child. Very often, children are given names that are consonant with the name of their father or older brother, for example, a boy is named Iskandar, if father's name Samandar or brother's name Qalandar. There are traditional names for twins. The two twin boys were usually called Hasan 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). A twin boy and girl were usually named Thohir And Zukhra. Recently, this tradition, dating back to the veneration of the family of the prophet, 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 name their children most often in honor of the heroes of the national epic "Shahname", as well as the names of characters from 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.