بدائع العلامة إقبال فى شعره الأردي

by Muhammad Iqbal, محمد إقبال, حسين مجيب المصري

هذا الكتاب الجامع، يتضمن جل مانظمه العلامة إقبال بلغته الأم اللغه الأردية، ويتألف من دواوين أربعة وهى فى محتواها مؤرخة لشاعرية "إقبال" ومبينة لعبقريته فى تفكيره وفى نزعته الإسلامية الإصلاحية. منذ أول عهده بحرفة الأدب وحتى رحيله عن دنيانا. وتجعله فى طليعة المتفكرين المتدبرين، بين المصلحين الإسلاميين. وتشهد له بسداد رأيه وبشاشة إيمانه وصحة عقيدته، وبأنه المبتدع وما كان بالمتبع.

455 pages

First published January 1, 2005

About the author

Sir Allama Mohammad Iqbal also known as Allama Iqbal was born in 1877 in Sialkot, Punjab, in British Ruled India, now Pakistan, and was educated in the local school and college in Sialkot, before going on the university in Lahore. There he studied Arabic and philosophy as an undergraduate, then in 1899 did an M.A. in philosophy (being ranked first in the Punjab, and awarded a Gold Medal). He was appointed to a Readership in Arabic at the Oriental College in Lahore, and over the next few years became well known as a poet, as well as writing his first book (in Urdu), The Knowledge of Economics (1903).

In 1905 he travelled to Europe to continue his philosophical studies, first at Cambridge, then at Munich, where he obtained his doctorate with a thesis entitled The Development of Metaphysics in Persia. From 1907 to 1908 he was Professor of Arabic at the University of London; during this period he studied for the bar, becoming a barrister in 1908, when he returned to Lahore to practise law. While practising as an advocate at the Lahore High Court he continued to a part-time academic career as professor of philosophy and English Literature, being appointed Professor of Philosophy at the Government College, Lahore in 1911. He was knighted in 1923.

Despite his law practice, his philosophical work, and his gradual entry into politics, first as a member of the Punjab Legislative Council and later as president of the All India Muslim League, Iqbal was probably best known and respected as a poet. Nevertheless, his other activities brought him some measure of fame, especially six lectures that he gave at Madras, Osmania University at Hyderabad, and Aligarh, which were later published as The Reconstruction of Religious Thought in Islam (1930). During the early thirties he travelled extensively in the Middle East and Europe, participating in international political conferences, meeting philosophers and politicians, and writing.

His political view was that in theory a Muslim state wasn't desirable, as he held to the ideal of a world-wide Muslim community; nevertheless, he held that, at least in the short and medium terms, the only way for Indian Muslims to be able to live according to the tenets of Islam was in such a state, and he campaigned accordingly. He died in Lahore in 1938, some nine years before the creation of Pakistan, where his birthday is celebrated as national holiday.

Iqbal's philosophical work involved bringing various philosophical influences, including Leibniz, Hegel, and Nietzsche, to his Islamic scholarship, thus holding out the promise of a revival of genuine Islamic philosophical thought — a return of Islam to its place in the philosophical world. That promise has yet to be truly fulfilled, though it remains in place.

"To exist in pure duration is to be a self, and to be a self is to be able to say 'I am'." (The Reconstruction of Religious Thought in Islam p.56)

Reviews

[الشناوي محمد جبر · Rating 1 out of 5]

محمد إقبال هو واحد من شعراء العالم المعروفين وليس في حاجة إلي تعريف، لكن تقييم هذا الكتاب الذي يتضمن أربعة من دواوينه ليس تقييما لإقبال بل تقييما للترجمة. وبالنسبة لي فأنا صاحب موقف للشسعر المترجم، اكتسبت هذا الموقف بالتجربة ومن خلال ما قرأته لبعض المترجمين الكبار منهم الدكتور محمد عبد الله عنان. في الشعر الأمور تختلف تماما عن النثر، فالشعر عبارة عن حالة شعورية صاغها الشاعر في قالب لغوي فالشعر هنا هو الحالة الشعورية أولا ثم شكل القالب اللغوي الذي تم صبها فيه ثانيا. وهنا تكمن مشكلة ترجمة الشعر، المشكلة هنا هو أن ترجنة الشعر لابد أن تكون علي يد شاعر معروف في لغته الأم بأنه شاعر وليس مترجما، المترجم لا يكفي اتقانه للغتين أن يترجم الشعر بل يجب أن يكون شاعر مترجم حتي يتمكن من صب الحالة الشعورية للشاعر الأصلي في قالب اللغة التي يترجم لها. الأمر الثاني أن أن القالب اللغوي ليس شرطا أن يكون مراعيا للوزن والقافية علي الطريقة العربية القديمة، فالشعر الغير عربي يصعب أعادة صبه في هذه القوالب دون التخلي عن المعاني والحالة الشعورية للشاعر.
هنا أخطأ المترجم القدير في إصراره علي صب أشعار مترجمة في قوالب الشعر العربي المراعية للوزن والقافية وهذا أفقد الشعر لكثير من معانيه بعد أن تعسف المترجم في البحث عن الكلمات التي تراعي الوزن حتي لو خرج البيت شديد الركاكة في أغلب الأحيان.