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5.9 (10 01 00) ФИЛОЛОГИЯ
5.9 ФИЛОЛОГИЯ
5.9 PHILOLOGY
5.9.2 (10 01 03) ЛИТЕРАТУРА НАРОДОВ МИРА (ТАДЖИКСКО- ПЕРСИДСКАЯ
ЛИТЕРАТУРА)
5.9.2 LITERATURE OF THE PEOPLES OF THE WORLD (TAJIK-PERSIAN
LITERATURE)
5.9.2 АДАБИЁТИ ХАЛВДОИ ЧАХ,ОН (АДАБИЁТИ ФОРСУ ТО^ИК)
УДК 821.0
DOI 10.24412/2413-2004-2023-4-22-27 ARABIC NAMES AND NICKNAMES AS ONE OF THE SIGNS OF THE INFLUENCE OF ARABIC LANGUAGE ON TAJIK LANGUAGE REFERRING TO 8th -10th CENTURIES
Hamroboev Nasimjon Abdullojonovich, Dr of
Philology, head of editing-publishing department under the SEI “KhSU named after academician B.Gafurov” (Khujand, Tajikistan)
НОМГУЗОРИ ВА АЛЦОБИ АРАБИ ЯКЕ АЗ НИШОНАХОИ НУФУЗИ ЗАБОНИ АРАБИ БА ЗАБОНИ ТО ЦИКИ ДАР царнхои VIII-X
АРАБСКИЕ ИМЕНОВАНИЯ И ПРОЗВИЩА КАК ОДИН ИЗ ПРИЗНАКОВ ВЛИЯНИЯ АРАБСКОГО ЯЗЫКА НА ТАДЖИКСКИЙ ЯЗЫК в УШ - X вв.
Хамробоев Насимцон Абдуллоцонович,
д.и.ф., мудири шуъбаи табъу нашри МДТ “ДДХ ба номи академик БРафуров (Хуцанд, Тоцикистон)
Хамробоев Насимджон Абдуллоджонович,
д-р филол. наук, зав. редакционноиздательским отделом ГОУ «ХГУ им. акад. Б.Гафурова» (Худжанд, Таджикистан) e-mail: knasim@mail.ru
It is underscored that after the Arab conquest and the spread of the Islamic religion, numerous elements of the Arabic language and traditions penetrated into the language, literature and culture of the conquered peoples, including the Tajik nation. The relevant elements include the influence of Arabic naming, which persists up to date and is perceived not as a foreign phenomenon, but as part of national cultural diversity. The main aim of the article is to study the reasons and factors aimed at the penetration of Arabic names, nicknames, nisbah and kunya as one of the signs of the influence of Arabic language on Tajik language referring to 8th-10th centuries. It is concluded that the Arabic language, and in particular Arabic names, nicknames, kunya, nisba, became widespread among the conquered peoples of Central Asia, however, despite this, traditional Tajik names did not completely disappear.
Key-word: naming, nickname, kuniya, nisba, Arabic language, Samanids, Ghaznavids, ruknuddavla, Nishapur, muarrabot
Зикр шудааст, ки баъд аз истилои араб ва густариш ёфтани дини ислом дар забону адабиёт ва фаруанги халцуои истилошуда унсуруои зиёди забон ва суннатуои арабй ворид гардиданд. Таъсири номгузории арабй, ки то имруз идома дорад низ аз цумлаи чунин падидауо ба шумор рафта, он на ба уайси падидаи бегона, балки чун цузъи гуногунии фаруанги миллй шинохта шудааст. Масъалаи меуварии мацолаи мазкур баррасии сабабу омилуои таъсирпазирй аз номгузорй, кунияву алцоб ва нисбаи арабй чун яке аз нишонауои
нуфузи забони арабй ба забони тоцикй дар асруои VIII-X ба силки тауциц кашида шудааст. Хулоса шудааст, ки уарчанд забони арабй, аз цумла номгузорй, кунияву алцоб ва нисба дар байни халцуои истилошудаи Осиёи Миёна густариши уамацониба пайдо кардаанд, номгузории анъанавии цадимаи тоцикй комилан аз байн нарафтааст.
Калидвожауо: номгузорй, лацаб, куния, нисба, забони арабй, фаруанги тоцикй,
номгузории тоцикй
Отмечается, что после арабского завоевания и распространения исламской религии, в язык, литературу и культуру покоренных народов, в том числе таджикского народа, проникли многочисленные элементы арабского языка и традиций. К таким элементам относится и влияние арабского именования, которое сохраняется по сей день и воспринимается не как инородное явление, а как часть национального культурного многообразия. Основной задачей является исследование причин и факторов проникновения арабских имен, прозвищ, нисбы и куньи как одного из признаков влияния арабского языка на таджикский язык в VIII-X вв. Делается вывод, что арабский язык, и в частности арабские именования, прозвища, кунья, нисба получили повсеместное распространение у покоренных народов Средней Азии, однако, несмотря на это, традиционные таджикские именования полностью не исчезли.
Ключевые слова: именование, прозвище, кунья, нисба, арабский язык, таджикская
культура, таджикское именование
Introduction
In the 9th-10th centuries, as soon as the independent states came to power, including the Tahirians and Saffarians, the Persian-speaking people gradually gained their independence, and the Dutman princes, including the Somanians, came to power again through wars. Emigrated writers and scientists took this opportunity and returned to their homeland where they tried to promote the further development of their Persian-Tajik language and literature. However, the Arabic language together with its elements, such as naming, nicknames and genealogy, had already taken roots among the Persian speakers and continued rapidly its evolution. From the forerunners of the freedom movement, starting from Abulais Saffari and moving to the emirs and lords of Samani, they all had Arab names and surnames. Even patriotic and patriotics orators and writers, such as Daqqi and Firdawsi, who according to the consensus of opinion remained loyal to religion, language and history of their ancestors until the end of their lives (2,123-127) either out of desire or out of the sense of preservation, chose their personal position in Arabic name and kunyi. However, it should be emphasized that as soon as the Arabs arrived the tradition of Persian naming was not completely destroyed. During this period the local people who adhered to their old pre-Islamic traditions and the latters continued to adhere to their Persian names, but like these children, they reached knowledge, craft or political and state status, like others, as if they were in the Islamic civilized circle in which they constantly lived and, as a result, chose an Arab surname.
From this it becomes clear that although the newly independent states of the Tahirians, Saffarians, Somanians, Buwayhians, Ghaznavids and Seljuks had their own independent capital, center and borders, they were apparent4ly subordinate to the central Abbasid caliphate, and they followed the traditions, customs and rules of Islam without protesting (10, v. 2,458) In particular, most of these townsmen and emirs had Arabic names and surnames, the Samani emirs who were themselves Persian language teachers, and the Ghaznavid Turks who were considered their successors chose Arabic surnames for themselves and their children. Of course, among these princes there were some people who alongside with bearing popular Arabic nicknames, also had
Persian names. Among them there were Abu Mansur Izuddawla - "Bakhtiyor" and his daughter -the wife of caliph at-Ta'i "Shahizaman", Izuddawla - "Panokhhusrav" and one of Ruknuddawla's sons - "Firuz" and Alouddawla himself - "Kokuya".
Moreover, Persian names were slowly reviving. None of the Dailamians of Oli Ziyar, even Qabus who had a significant position and skill in the Arabic language chose Arabic names either for himself or for his children. As well as other subordinate commanders of this family who ruled in Azerbaijan and other regions also did not have Arabic names.
In this context the names and nicknames of kings, emirs, rich people, and sovereigns were first of all taken from two languages, i.e. simple and small names were formed from Persian names and nicknames; the latters being created from Arabic constructions which is due to the existence of Persian names, on the one hand, and, on the other hand, it confirmed the revival of old naming traditions.
It goes without saying that Arabic naming was popular among the masses as well, except for the people of Daylamistan. For example, how the Arabic names changed in the dialects of the Iranian people can be seen from prevalence more clearly observed according to the historian of the city Muqaddasi. Muqaddasi says: "The people of Ray changed their names and called their children "Ali", "Hasan" and "Ahmad" "Aliko", "Hasiko" and "Hamiko", and the people of Hamadan used the variants "Ahmed", "Muhammad" and "Isa" they pronounced them as "Ahmadlo", "Muhammadlo" and "Ishlo", and in Sova "Abulabbasan", "Hasanon", "Jafaran" (8, vol. 1,398). Two points are evident from this saying of Muqaddasi: firstly, the signs of a word change as a result of their use in local dialects, and secondly, the spread of Arabic names among the masses of people becomes clear as utterly evident.
In 10th-15th centuries, Persians, like Arabs considered the possession of an Arabic kunya as a sign of their greatness and status because no famous representative of science, literature, art and skill, religious leaders, poets and scholars of this era can be found in historical sources without an Arabic kunya. Even Mardovij, the hero, who always dreamed of restoring the Iranian monarchy and reviving the ancient customs and traditions, had the name "Abulhajjoj" (7). Also, his son -Qabus, who always refused to take kunya, had nothing against its possession by most of his grandchildren (3, 326). In general, people like Daqiqi and Abulaysi Saffar and his son Muhammad who always ignored and hated the Arabic language were famous for their nicknames "Abu Mansur", "Abu Yusuf' and "Abu Hafs" (3, 327).
The emirs of Somoni and Buvayhians also all had Arabic kunyas, among the Arabian citizens of Azerbaijan the choice of kunya was also an act of a pioneer, but the rulers of Daylaminajad, in comparison with others, preferred the Arabic kunya less or at least chose a mixed Arabic-Persian one. Like Abu Kannajjar whose cousin was Anushervan ibn Qabus Abu Sivar was also the cousin of Shapur ibn al-Fazl who originated from the Ganja warriors and went to the Roman war with Qabus ibn Vushmgir (12, 49).
Turkish servants and slaves who were originally in the service of Iranian kings and had Turkish names, but when they entered the political scene they also adopted Arabic names as well as Arabic surnames. Similar to Mahmud of Ghaznavi who reached high political positions from the Samani amirs and chose the surname "Abul Qasim", the emir of Tus - Arslan al-Jazib was called "Abul Haras" during the reign of Sultan Mahmud the fact being primarily accounted for Arabic Kunia; the information reigning among the Ghaznavid Turks.
In addition to the Arabic name, most of them kept their a Persian name at the end. For example, the name of Khalaf ibn Ahmad appears in the chronicles as follows: "Abu Ahmad, Khalaf ibn Abijafar, Ahmad ibn Abilais, Muhammad ibn Khalaf ibn Laisibni, Farqad ibn Salim ibn Mohan" (11, 265-266).
It goes without saying that the Arabic kunya was popular not only among businessmen and officials, but also among private and public societies of Great Khurasan which was confirmed by Muqaddasi in his book: the Kuniya of the people of Isfahan is called, for example as "Abu Muslim" and the Kuniya of the people of Qazvin is "Abulhasan"...and most of the names of the people of Gurgan are "Abusadiq", "Aburrabe" and "Abunna'im", and with the people of Tabaristan are "Abuhamid" is rather popular (8, 368, 398).
Since the the 19th up to the 15th centuries Arabic names and nicknames, also flourished among the Persian people. Arabic nicknames were first used among the caliphs, and then they were borrowed by their relatives. Starting from Abulais Saffar and going further to the kings of Somoni, Buwayhi and Ziyari, khans of Turkestan and Seljuk Turks, as well as to many nobles and great men of religion and knowledge we find out that they all had Arabic nicknames.
The nicknames in question can be divided into two groups. The first team deals with honorable mentioning and the second one embraced general title. Titles of honor were mostly issued by the caliphs to independent princes and rulers, and by them to ministers, owners, chiefs and relevant scholars of the court. The caliphs did not always give these nicknames to princes and townspeople out of desire, but they agreed to this order as needed. Sometimes, in order to tame people who were in danger of rebellion, such as Yaqub Lais Saffari, who neither knew Arabic nor had any interest in it, but had the characteristics of leader and youth, the Abbasid caliphs gave him the nickname "Malikuddunya" (11, p.180). Sometimes they were given to them at their own request or under compulsion, as Sultan Mahmud of Ghaznavi got his second nickname - Aminulmillah from this way (8, vol. 1, p.265).
In addition, the development of such nicknames as Kuniya among princes and townspeople was not forced uniform because most of the Samani kings, starting with Ahmad ibn Ismail (295301) and later, after their death or during their lifetime were given honorary nicknames, such as "martyr prince", "Amir Rashid", "Amir Razi", "Amir Sadid" and others considered as being worthy. According to Muqaddasi it is clear that the Samani emirs themselves did not pay much attention to high titles, because most of the nicknames of the Samani emirs, except for "mozi" and "martyr", even other nicknames, such as "hamid" and "said" were preserved (8, vol. 1, p.337-338); as being alleged, new names spared a human being from evil.
The Buwayhians and Ghaznavids, unlike the Samani amirs, paid more attention to honorary titles. As told by Ali Boya, when three brothers reached the city, all three of them were honored by the Abbasid caliphs with the nicknames Alouddavla, Muizuddavla and Ruknuddavla (6, p.4549). The kings of the Turkic nation paid more attention to Arabic nicknames and titles than the citizens of the Persian nation, as most of them were not satisfied with one nickname, they wanted several nicknames from the Abbasid caliphs. In particular, Khaqan of Samarkand who was a contemporary of Sultan Mahmud, received three honorary titles from the caliph: "Zahiruddawla", "Muin Khalifatullah" and "Malik-ush-Sharq wa-s-Sin". Mahmoud Ghaznavi also received the nickname "Yaminuddawla" from the caliph al-Qadirbillah as soon as he ascended the throne. This time, in order not to be inferior to the Khan of Samarkand, he requested another nickname from the Khalifat. However, the caliph was reluctant, and as a result of many correspondences, he was given the nickname "Aminulmilla" after which "he became known around the world as "Sultan Yaminuddawla wa Aminulmilla" (1, p.89). His descendants also continued this tradition in the best form until the crisis of their government. Among the pilgrims, Qabus and Kaikovus were also famous for the honorary titles of Shamsulmaoli and Unsurulmaoli.
The second group includes general Arabic nicknames, most of them were taken from the titles of various areas of state and clerical affairs, such as "judge", "imam", "ariz sipoh", "hajib", "secretary" and so on. In addition, sometimes some common nicknames and the names of major
organizations were made from a combination of two languages, that is, from combining an Arabic word with a Persian word. For example, the nickname "Khoja Amid" was given by Abulfazli Bayhaqi as a title of respect for several nobles of Khorasan, or from the Persian word "devan" with the addition of an Arabic word as the title of administrative departments, such as "devani arz" (1, p.236), "devani istifa", "Divan Rasa'il" (1, p.188) and others were built as well.
Also, other common Persian nicknames such as "Solor", "Sipahsolor", "Shor", "Isfahbad" and the like, according to the birth rituals of every region of Khurasan and North Nahr, were common among the people. Osor-ul-Baqiyya" (5, p.100-103; p. 132-135) has been reviewed in details.
Among the other phenomena of dispersing the seeds of the Arabic language in Iranzam, or the introduction of Arabic elements into Persian-Tajik, was a replacement of the names of regions or places with their Arabic equivalents, or the so-called Arabization of those names.
The sign and expression of this promise can be observed abundantly from the geographical, historical and literary sources of 7th -16th centuries. Many Arabic names were referred to Iranzamin due to their similarity with the cities and places of the cities of Arabia or Iraq. As a result of their conquests, when the Arabs settled in some place in Iran they likened that place to one of their territories, and as a result, they changed the Persian name of that place to another Arabic name, or put the same name of their place here. The confirmation of this statement can be found in the book "Ahsan-ut-Taqasim", whose owner says: "...Bukhaira is a city in Kufa, a village in Persia, a residence in Sistan, and a mountain in Nishapur... Salwan is a town in Iraq and a city in Egypt and a village in Nishapur. Karkh is a city in Samira and a mountain is in Baghdad... and Karkh is a city in Khuzestan" (8, vol. 1, p.24-30).
Also, the names of some places, especially Eastern Khorasan have been changed into Arabian names by attributing them to some great figure or a tribe of Arabs. According to the example, the author of the book "History of Bukhara" writes: "Pass through the "Bani Sa'd door" and "Bani Asad door". And this door in Jahiliyyah is called "as a sealed door" (9, p. 65).
Moreover, many of the geographical names that have remained with their original titles have been changed, such as Juzjan instead of Guzgon, Kumis instead of Kumish, Jurfazikon instead of Gulpoyagon, etc. In general, there are a lot of such names and their opposites in geographical and historical sources and this phenomenon can be discussed and researched in the center of a large book.
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