The intersection of history, culture, and language reveals the profound impact of Tajik heritage on the evolution of Kashmiri, enriching its vocabulary, grammar, and poetic expressions

Kashmiri, a notorious language spoken in Jammu & Kashmir, reflects the vocabulary in a mix of Dardic, Sanskrit, Punjabi and Persian language elements. Within its linguistic richness, the imprints of the Tajik language, defined by the cultural and historical fusion of the two regions, shaped the evolution of the Kashmiri language from the period traders, scholars and intellectuals from Tajikistan traversed the Silk Route connecting the Indian subcontinent with Central Asia and blossoming the lexicography of the valley.
Historical Context: The Silk Road as a medium of Linguistic Exchange
The Silk Road, a network of trade routes that spanned millennia, served as an important channel for the exchange of goods, ideas, and languages. Kashmiri, situated at the crossroads of this ancient trade corridor, was exposed to a diverse cluster of linguistic influences, including Tajik, which emerged as a distinct language in the 10th century. It is from about 1320 A.D. that the influence of Sanskrit began to diminish in Kashmiri through the entry of the Tajik language and consequently the Tajik literature. This was the time when Saddats (associates of Mir Syed Ali Hamdani (RA) from Central Asia began to visit Kashmir for the preaching of Islam. The majority of Saddats were from the Tajikistan province of Central Asia. It is due to their influence that the Tajik language managed an inflow into the Kashmiri language in the same way as Central Asian culture and traditions made their entry into Kashmir. Tajik at that time had the same script as Persian, and the Persians at that time called the language of Tajiks – “Persian Dari”.
The Tajik Saddats used the same language for joining the religious messages of Kashmir. The entry of Tajik Saddats was followed by political and social revolutions in Kashmir. Ranchan Shah, the then-Buddhist King of Kashmir, changed his religion and accepted Islam on the advice of Hazrat Bulbul Shah. It was during 1339 A.D. when Shamas-Ud-Din Shahmiri became the ruler of Kashmir. The Shahmiri dynasty ruled over Kashmir up to 1555 A.D and during this time, the great Saddats and scholars of Tajikistan came to Kashmir.
It was during the reign of Sultan Qutub-ud-Din Shah (1377–1393 AD) that (Hazrat Amir Kabeer) Syed Ali Hamadani (RA) was in Bukhara for his Islamic mission, and from Bukhara, he travelled to Kashmir through the Silk route and entered the valley along with seven hundred disciples, who belonged mainly from Tajikistan. His disciples preached Islam and also opened many schools in Kashmir to give Islamic education to the people. Tajik was the medium of instruction in which Islamic education was taught to the people. Afterwards, it was during the period of Sultan Zainul-Abidin (Budshah), when Kashmiri people, in general, tried to learn the Tajik language in schools. It was quite natural that the Kashmiri language could not escape Tajik influence.
While the Tajik language was already declared the state official language of Kashmir during the period of Sultan Shahab-ud-Din. Budshah made it the medium of education as well. Budshah, in his period, sent a large number of Kashmiri students and scholars to Tajikistan to learn the Tajik language. He also invited teachers and scholars for the same purpose. In his regime, Kashmiris wrote a number of books in Tajik, mainly on medicine, tasawuf (mysticism), philosophy, and literature. One of the most famous Tajik books on medicine in the period was Kifaya-e-Mansoori, which continued for centuries as a textbook of medicine throughout the world. Sultan Zainul-Abidin himself wrote two Tajik books. His book “Shikayat” written in Tajik, is in the form of dialogues referring to the treacherous attitude of his sons towards the country and his regime.
Lexical Influence: Tajik Words Enrich Kashmiri Vocabulary
The most apparent influence of Tajik on Kashmiri is evident in its vocabulary. Numerous Tajik words have been incorporated into Kashmiri, enriching its linguistic mosaic. These words encompass a wide range of concepts, from everyday objects and activities to abstract notions and cultural practices. The influence of Tajik extends beyond vocabulary, permeating the grammar of the Kashmiri language. Grammatical structures, such as certain verb conjugations and case markers bear striking similarities between the two languages, suggesting a deep-seated linguistic connection. For example, exemplifying some genres of Kashmiri words, some of the Tajik-root-word derivatives are directly assimilated in the Kashmiri language in its compound form. Such compounded words have a root word of Tajik origin, and their derivatives are also of Tajik origin. For example, Parhez-gar, Paraishani-Hal, Taj-dar, Tang-Hal, etc. Some of these compounded words have made direct entries in the Kashmiri language, but with slight changes in their pronunciation, for example, Danish-Mand, Sahib-e-Hosh etc. Even the pronunciation of Kashmiri has been shaped by Tajik influence. Certain sounds and intonations, particularly in the pronunciation of vowels and consonants, reflect the linguistic legacy of Tajik speakers who interacted with Kashmiri communities over centuries.
The poetic conduit of the Tajik language
The impact of Tajik on Kashmiri goes beyond mere linguistic features; it represents a deeper cultural twine between the two regions through poetry and the heritage built by it. The shared historical experiences and cultural affinities between Tajik and Kashmiri communities have fostered a linguistic interdependence where both languages have enriched each other’s expressive potential. The symptoms of Tajik influence on Kashmiri literature are found in the poetic expressions of Sheikh Noor-ud-din Noorani (RA), a saint-poet and the founder of Islamic Sufism in Kashmir. Sheikh Noor-ud-din was born in 1375 A.D. in Kashmir, during the reign of Sultan Qutub-ud-din Shah. This was the time when Islam was making a place in Kashmir. A large number of people had already changed their religion and adopted Islam. By this time, not only was the Kashmiri language getting closer to the Tajik language, but Kashmiri literature was also developing a sense of give-and-take with Tajik literature. So, first of all, some Tajik words started to enter the Kashmiri poems.
The existence of Tajik words in Hazrat Sheikh’s poetry reveals that the Tajik language, at that time, had made a considerable entry into Kashmiri literature. The time in which Sheikh Noor-ud-Din Noorani (RA) lived was a period of the Sufi revolution in Kashmir, and religious and spiritual poetry was at its climax as consecrated in his poetry commonly known as Sheikh Shruk. A few Tajik words are also found in the verses of Lal Ded, a spiritual poet and saintess who preceded Hazrat Sheikh Noor-ud-Din Nooran (RA).
The poets who initiated Kashmiri Ghazal on the Tajik pattern were Mahmood Gami, Rasul Mir, Abdul Ahad Nazim and Mahjoor and the impact of Tajik Ghazals on Kashmiri Ghazals can be envisioned from their writings. Additionally, the main Tajik forms that were directly borrowed by the Kashmiri poets were Masnavi, Ghazal, and Marsia, decoding their respective transcendence.
Preserving the Linguistic Legacy
The impact of Tajik on Kashmiri stands as a testament to the dynamic nature of language, constantly evolving through interactions and cultural exchanges. As Kashmiri continues to evolve, the influence of Tajik remains embedded in its linguistic fabric, a reminder of the rich cultural heritage that has shaped its identity. Preserving this linguistic legacy is not just about safeguarding the past; it is about preserving the essence of Kashmiri, a language that has absorbed and transformed the influence of its linguistic neighbours, creating a unique and vibrant expression of human thought and culture.
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Sameer Manzoor