An Introduction to arabic translation of allama Iqbal’s Urdu Poetry

Dr. Muhammad Sarfraz Khalid

Abstract

Allama Muhammad Iqbal was great philosopher-poet. He was a great thinker and is considered a reformer of the Muslim nation all over the world. His philosophical poetry brought about a revolution in the minds of young Muslims. He rendered untiring efforts for the renaissance of Islam.

“The twentieth century may justly be called the age of Iqbal. No other poet or thinker in any country, in the east or west, during this century has influenced a large portion of humanity then Iqbal. There have been great poets and thinkers in several countries, but their influence is essentially limited or confined to confined to certain state of intellectuals. None has rivaled Iqbal successfully arousing intellectual-cum-emotional response in large mass of humanity, at all levels, and in diverse countries. The response has revolutionized political, cultural, social, literary and economic concepts.[1]

The most important aspect of Allama Muhammad Iqbal’s philosophy was that not to be impressed with the glow of western civilization. He remained in Europe as a student for more than three years but was not dazzled by the glitter of Europe. He emphasized that the Muslims important nation in the world but he advised them to recognize themselves and not to forget their glorious past. As he expressed in his letter to Dr. Hadi Hassan of Muslim University of Aligarh on 2^nd February, 1924:

I fell I have touched the hidden wound of the Muslim of today and hope to be able to tell him ‘thou ailest here’ I have fully conscious of the seriousness of my task and hope those who read me also realize the responsibility that lies on their shoulders.[2]

Dr. Muhammad Iqbal has expressed his thought in three languages i.e Urdu, Persian and English, both in prose and poetry. The eminent scholar Dr. Rafi-al-Din Hashmi has compiled a book entitled “Tasanif Iqbal” comprising his poetry, letters, prose, manuscripts and even text books written by Dr. Muhammad Iqbal.[3]

International influence of Iqbal’s work:

Dr. Iqbal tried to reform the whole Muslim nation. In his poetry and prose he addressed humanity, especially the Muslim nation. So, his message was warmly welcomed not only in Indian sub-continent but throughout the world. Professor Rafi-al-Din Hashmi published a detail of languages in which the works of Allama Iqbal was translated i.e. Arabic, Indonisian, Bangla, Gujrat, Persian, Pushtu, Punjabi, Kashmiri, Turkish, Sindi, Urdu, English, Italian, Jarman, Check, China, Swedish, French and Hindi.[4]

Arabic world was much influenced by Allama Iqbal’s thought. He visited Egypt only once in 1905 in the reign of Abbas 11 al-khadivi during his journey to Europe for higher education when he was 28 years old.[5] His proper interaction with Arabs was made when he visited Egypt for five days, from 1-5 December, 1913 returning from Second Round Table Conference in London. During his stay he visited historical places and participated in various welcome ceremonies in which he met with eminent Arab scholars, political, journalists and other significant personalities of Egypt. This was a golden opportunity for them to acquaint with the ideologies of Allama Iqbal. Dr. Hazam published his five days schedule including proceeding of his meetings.[6] Almost all of his works are translated in Arabic. Sh. Sawi Ali Shaalan translated the famous poems of Shikwah and Jawab-e-Shiwa, Iqbal’s poetry became popular when 28 verses from both these pomes were selected and sang by “the singer of the East” Um-i-Kulsom in the name of “Hadis-i-Rooh” in a musical party on 4^th May, 1967. It was warmly welcomed and its ten thousand copies were made and distributed in Egypt. The translation by Sh. Shawi was so perfect and attractive that people assumed Allama Iqbal as an Arabic Poet. The Government of Pakistan awarded her Tamgha Imtiaz on her wonderful performance. Moreover Iqbal’s poem Tarana Milli translated by the same author was declared as its special song by World Islamic League. Demascus Radio composed this anthem in a attractive beautiful composition.[7] The first five verses of this poem reads:

China and Arabia are ours, India is also ours

We are Muslim, whole worlds is homeland of ours

The trust of Divine Unity is the breasts of ours

It is not easy to destroy the identity of ours

Among the world’s temples that first House of God

We are its sentinels, it is the sentinel of ours[9]

An other  revolution was brough about when Maulana Ab-al- Hassan Nadvi (India) published book Rawai Iqbal comprising of Arabic translation of various poems of Iqbal. For this purpose he was urged by famous Arab writer S. Ali Tantawi through an open letter propagated in the magazine Al- Muslimoon.[10] Because some available translation by Arab natives were not proper interpretation of the ideas of Allama Iqbal. He continuously wrote articles on the ideas and poetry of Allama Iqbal not only in the magazine Al-Muslimoon but also in other reputed magazines of the Arabic world. The book Rawai Iqbal was an anthology of those articles. Fortunately he was also permitted to translate the poetry by Allama Iqbal himself on 22^nd November 1937: Abu al-Hassan Nadvi has expressed the fact as under:

I distinctly remember that when I asked his permission to translate some of his poems into Arabic, he expressed his pleasure and readily acceded to my request. I read to him some of Arabic renderings of verses from Zarb-e-Kalim. He told me that Dr. Abdul Wahab Azzam (of Egypt) was also thinking of translating some of his work.[11]

The book Rawai Iqbal assumed a valuable literature among the young generation of Arab countries. It has represented the life and poetry of Allama Iqbal in a proper way and enhanced passion and sentiments towards Allama Iqbal. So many scholars quote Allama Iqbal’s poetry in their speeches and writings. The book Rawia Iqbal was also translate into English under the title of Glory of Iqbal by Muhammad Asif Kidwai and published in 1977 by Progressive Books Lahore.

Importance of Arabic language in Iqbal’s view

Arabic has great importance all over the world. It is not only the national language of the Arabian countries but is spoken, read and written in all Muslim countries. United Nations considers it on of its official languages. European and American Universities have directed their students to learn another language as a second language, consequently, Arabic has been adopted by majority of the students.

Arabia has also momentous value as the language of the Qur’an, the last revealed book, the ultimate code of life of Muslim Ummah. Muslim throughout the world have to learn Arabic to understand the theme and message of Allah. Traditions of the Holy Prophet (peace be upon him) are also in Arabic. To obey the Holy Prophet (peace be upon him), learning of the Arabic is also essential.

Allama Iqbal belonged to an othodox Muslim family and acquired religious education and learned Arabic in his childhood. He was so Competent in Arabic that “upon his graduation (in 1897), he was awarded two gold medals for his proficiency in Arabic and English”.[12] During his stay in Europe “he was appointed professor of Arabic at the University of London for six months.[13] On his departure to London in 1931 to participate the Second Round Table Conference, he gave an interview to the representative of “The Bombay Chronicle”. Answering the question of the representative, he said:

I have great faith in the Arabic Language which is in my opinion the only Eastern Language which has a future as a living language, I look upon it as a great band of Union among the Arabian Nations next to their faith.[14]

Allama Iqba was a true lover of Holy Prophet (peace be upon him) and has shown his love and veneration for the Holy City of Madina. He was desirious to be buried in Madina. When he was told that Government had opened/established a hospital at Jeddah to facilitate the Hujjaj, he replied:

Sir, convey this message of life to others

I am searching for death in the land of Hijaz

Why have you brought the message of cure?

What concern do Lovers have with the Masiha[16]

Almost all of his poetry and prose has been translated into Arabic and his thought had been appreciate in the Arabic world. In this article only Arabia translation of Iqbal’s Urdu poetry has been discussed and its importance has been highlighted.

BANG-I-DARA (Call of the Marching Bell)

This is the first collection of Urdu poetry composed by Dr. Allama Muhammad Iqbal. Its three parts have been arranged chronologically. The first part comprises of 49 poems and 13 odes written upto the year of 1905, Second part consists of 24 poems and 7 odes from the year 1905 to 1908 and the third and last part of Bang-i-Dara comprises of 70 poems and 8 odes from the year 1908 onwards. This part also has 29 humorous poems. The Bang-i-Dara was first published on 3^rd September, 1924.[17]

Sh. Al-Sawi Ali Sha’lan was one of the renowned Arab scholars who had translated Allama Iqbal’s Urdu poetry into Arabic. He was blind and a professor at al-Azhar University Cairo (Egypt). Muhammad Hassan Azami, a Pakisani national proceeded to al-Azhar University for higher education who worked as a professor at the same institution after graduating from al-Azhar. He assisted Sh. Al-Sawi Ali Sha’lan in translation of Iqbal’s poetry into Arabic prose and read out to sh. al-Sawi Ali Sha’lan who versified the same into Arabic. Because of fantastic and classical versified translation, Government of Pakistan gave him an opportunity to become official guest for the period of one year. During his stay in Pakistan, Government of Pakistan deputed Dr. Mahmood Ahmad Ghazi for his assistance. Specimen of his versified Arabic translation of Iqbal’s famous poems Shikwa (complaint) and Jawab-i-Shikwa (Answer) are discussed here.

In the poem Shikwa Iqbal transmitted his feelings, sentiments and emotions towards God that Muslim all over the world are deprived from luxurious and pleasant life, and promised to be granted houries (black-eyed heavenly numphs) in the Paradise, whereas the infidel and impious people especially in Europe are bestowed extra ordinary comforts of life. An extract from Sha’lan’s translation read:[18]

***

Infidelity is mocking , hast thou some feeling or not?

Dost Thou have any regard for Thy own Tawhid or not?

We do not complain that their treasures are full

Who are not in possession of even basic social graces

Outrageous that infidels are rewarded with Houris and palaces

And the Poor Muslims are placated with only promise of Houris

We have been deprived of the former graces and favors

What is the matter, we are deprived of the former honors

Why is the material wealth rare among Muslims?

Thy omnipotence is boundless and inestimable.[20]

In the poem Jawab-i-Shikwa, Allama Iqbal representing God replied to the Muslim that they were not actually Muslim and were living like non believers. If they proved themselves true Muslim, they could be rewarded with all these blessing and luxuries. They should be united rather separated.[21] The Arab poetr renders Iqbal’s thought into his own language in a beautiful style. Two stanzas are quoted here as an example:

***

What did you say? “For the Muslim is only the promise of houri

Even if the Remonstrance be unreasonable decorum is necessary

Justice is the Creator of Existence, custom since eternity

When the infidel adopts Muslim ways he receives houris and palaces

Not a single one among you is longing for houris

The Effulgence of Tur exists but ther is no Musa

The gain of this nation is one, also the loss is one

Only one is the prophet of all, din is one, i is one

The Holy Haram is one, God is one, Qur;an is one

Would it have been very difficult for Muslims to be o ne

Sects abound somewhere and somewhere are castes!

Are these the ways to progress in the world?[23]

Jala Saeed al- Hafnawi, Professor of Oriental Languages, Department of Literature University of Cair (Egypt) had also translated the Bang-i-Dara. This is also a fantastic literal translation that was highly appreciated in the Arabic world. Here translation of a stanza from the poem Bilad-i-Islamia (cities of the Muslim world)[24] is presented in which Iqbal praised the city of Holy Prophet (peace be upon him) Madinah an impressive manner:

-                      فیھا مقام مصطفی، و زیارة مسجدھا یعادل زیارة الکعبة

-                      فکأنھا مثل الج الأکبر بالنسبۃ لی

-                      اتک تتلألین مثل الفص فی خاتم الوجود، وا کان أرضک

-                      ھی موضع ولادة عظمتک

-                      لقد التمس ملک الملوک العظیم الراحة فیک، ووجدت أمم العالم

-                      الأمان فئ کنفک

-                      و صارمین یزکر اسمہ من ملوک العالم خلقا للقیصر و ریثا لعرش جمشید[25]

But you are thatland, O the resting plae of Mustafa

Even to the Ka’bah whose sight is better than Hajj-i-Akbar

In the world’s ring you are shining like a gcm

Your land was the birth place of our grandeur

That magnificent Emperor got rest in your midst

Under whose protection in the world nations got security

Whose successors became rulers of worlds’ empires

Became successors of Cacsar, inheritors of jam’s throne.[26]

The poem Bachche-ki-Du’a (the child’s invocation)[27] has a universal popularity which is an anthology of the wishes of an ideal Muslim child to serve the human beings as a religious obligation. Its beautiful and attractive translation by Jala Saeed al-Hafnawi is quoted here.

-                      تتردد امنیتی علی شفتی، دعاء و تضرعا الی اللہ ان یجعل حیاتی سراجا منیرا

-                      و أکون سبباً فی اذالہ الظلام الحالک الزی ئسطد العالم، و یضیء نوری فی کل مکان

-                      ولیکن وجودی زینۃ لوطنی، مثلما یزدان البستان بالورود الأزھیر

-                      ولتکن حیاتی ئا رب کالفراشۃ، ولأحب یا رب نور العلم

-                      ولیکن جل ھمی حمایۃ الفقراء، و حب المساکین والضعفاء

-                      اللھم نجنی من کل شر، واھدنی سواء الصراط[28]

My loving comes to my lips as supplication of mine

O God! May like the candle be the life of mine!

May the world’s darkness disappear through the life of mine!

May every place light up with the sparkling light of mine!

May my homeland through me attain elegance

As the garden through flowers attain elegance

May my life like that of moth be, O Lord!

May I love the lamp of knowledge, O Lord!

May supportive of the poor my life’s way be

May loving the old, the suffering my way be

O God! Protect me from the evil ways

Show me the path leading to the good ways.[29]

BAL-I-JIBREEL (Wings of Jibreel)

The Bal-i-Jibreel is second collection of Allama Iqbal’s poetry which comprises of two portions of odes, first portion contain is sixteen poems whereas the second contains sixty one. Moreover fourty on quatrains, for stanzas and fifty nine poems are included. It was published in January 1935 for the first time.[30]

It was translated into Arabic by Prof. Abdul Moeen al-Maloohi and versifiedby Prof. Zaheer Zaza, it was based on French translation by Mirza Said uz Zafar Chaghtai and Suzanne Bussac. It is included in the Dewan Muhammad Iqbal (part-1) complied by Abdl Majid Ghori. It is an explanatory versification of Iqbal’s poetry. For example, in the poem Duai-i-Tariq (in the Battlefield of Andalusia).[31]Iqbal praised the Muslim soldiers and martyrs. Al-Maloohi translates it into Arabic as fellows:

These warriors, victorious,

These worshippers of Time,

Whom Thou hast granted the will

To win power in Thy name;

Who cleave rivers and woods in twain

Whose terror turns mountains into dust;

The care not for the world;

They care not for its pleasures;

In their passion, in their zeal,

In their love for thee, O Lord,

They aim at martyrdom,

Not the rule of the earth[33]

Another translation and versification of Bal-i-Jibreel by Prof. Abdul Moeen al-Maloohi himself was also published by Dar Tallas Demoscus, which is literal translation and more effective. For example translation of Iqbal’s famours poem Mullah aur Bahist (The Scholar and paradise)[34] is quoted here:

انا ایضاً کنت ھناک، ولست استطیع السکوت،

عند ما بشر اللہ الملاّ بالفردوس،

تقدمت فقلت : "یا رب عفوک

ولکن الملاّ لا ترضیہ الحور ولا الخمور ولا النزھات علی ضفہ النھر

لیس الفردوس داراً لأصحاب الجدل الجامدین.

المناقشات والخصومات جزء من طبیعۃ ھذا المخلوق

مشاغلھ قائمہ علی الاضرار بالقومیات الشعوب:

والواقع ان لیس فی الفردوس مسجد ولا کنیسۃ ولا معبد"[35]

When in it vision I saw

A mullah ordered to paradise,

Unable to hold my tongue,

I said something in this wise:

Pardon me, O Lord,

For these bold words of mine,

But he will not be pleased

With the houris and the wine.

He loves to dispute and fight,

And furiously wrangle,

But paradise is no place

For this kind of jangle.

His task is to disunite

And leave people in the lurch,

But paradise has no temple,

No mosque and no church.[36]

Prof. Zaheer Zaza also translated and versified the famous book of Bal-i-Jibreel which is in the same style a literal translation. The poem Aik Nojwan Kaya Naam (to a young man)[37], may be presented in which Iqbal criticized the laziness and indolence of Muslim youth. Prof. Zaza’s translation reads:

سجادک العجمی ھذا والآثات النکلیزی

ما ذا یفیدک یا عزیزی

ما ذا تفیدک ثروۃ حصلتھا

فی مثل أبّھۃ الملوک بذلتھا

أبکی لأجلک یا عزیزی

ھل ذقت یوما غبط الایمان

أو باس حیدر أو رضیٰ سلمان

ارحم شبابک یا عزیزی

سلع الحضارہ لا تقاس بذاتک

اتظنّھا ثمناً لکل حیاتک

أخطات جدایا عزیزی[38]

Thy sofas are from Europe, they carpets from Iran:

This slothful opulence evokes my sigh of pity

In vain of thou possessest Kosroe’s imperial pomp,

If thou dost not possess prowess or contentment

Seek not thy joy or greatness in the glitter of Western life,

For in the contentment lies a Muslim’s joy and greatness.[39]

The Bal-i-Jibreel has also been translated into Arabic by Dr. Hazam Mahmood Mahfooz and versified by Dr. Hussain Mujeeb al-Misri which is a classical translation. Dubious and complex words were explained in footnotes. For instance, the poem Firshtoon ka Geet (song of the Angels)[40] could be observed. In this poem, Iqbal pointed out the shortcomings and immaturities of the human beings. They forget the fundamental aobjective or purpose of their creation. The Arabic translation of this poem reads:

نشید الملائکۃ

Reason is unbridled yet,

Love is still a dream;

They work remains unfinished still

O Craftsman of Eternity!

They days and nights revolve,

Unfolding evils new;

The rulers of body and soul,

Are ruthless tyrants all.

The rich are drunk with wealth;

The pious are drunk with piety;

The homeless wander in the streets,

The lords of palaces are Olympian.

Learning, religion, arts and science,

Are all slaves of greed:

The love that solves all riddles,

Has yet to shower its blessings.[42]

Jala Saeed al-Hafnawi also translated and versified the Bal-i-Jibreel into Arabic which is a literal translation for general public. For example Dua (A prayer, written in the Mosque of Cordova)[43] may be seen, wherein Iqbal remembered the glory of the Mosque and prayed to God for elevation and exaltation of his ideas. Jala Saeed translating Iqbal’s thought says:

ھذا ھو وضوئی من أجل صلاتی

و دماء قلبی تضوعی

ان صبحۃ أھل الصفاء نور و حضور و سرور

والشقائق علی شاطیء النھر منتشیة و متألمۃ

مَن من الرفاق علی طریق المحبة،

و أمنیتی تبقی معی[44]

This is my prayer,

And this is my ablution:

I sing a hymn to God,

Suffused with my life-blood.

The souls of the pious who prayed

In these holy precints,

Are companions of my passion,

And friends of my ecstasy.

But the path of love

Is lonely, remote, unknown;

All I have with me,

Is my desire, my yearning.[45]

Mulana Abu al-Hassan Nadvi was a great scholar and had command over Arabic language. Although his book on Dr. Iqbal is in prose but has the rhythm like poetry. Here was present translation of Iqbal’s famous poem Masjid-i-Qurtba (Mosque of Cordova)[46] from his book Rowai Iqbal which is considered a fantastic translation. This book was translated into English and Urdu. An extract from Nadvi’s translation is quoted below:

ان بینی و بینک و أیھا المسجد العظیم! نسباً فی الایمان و الحنان،

و تحریک العاطفۃ و اثارۃ الاحزان، ان الانسان فی تکوینہ و حلقہ

قبضۃ من طین لا تخرج من ھذا العالم، و لکن لہ صدراً

لا یقل عن العرش کرامۃ و سموا، فقد أشرق بنور بہ و حمل

امانۃ اللہ، ان الملائکۃ تمتاز بالسجود الدائم، و لکن من این

لھم تلک اللوعۃ واللذہ التیی امتاز بھا سجود الانسان؟![47]

The English rendering of above quoted extract by Kidwai is as under: “O magnificent Mosque! In love and cagerness we both are alike. There is a mystical affinity between you and me. Man, in his creation, is a handful of dust but his heart is the envy of the ninth heaven. The human heart is also lit up with the luster of Divinity and the joy of Presence. Angels, indeed, are famous for unending genuflexion but the warmth and delighted of human prostration has not been granted to them”.[48]

ZERB-I-KALIM (The Road of Moses)

Allam Iqbal’s thirs Urdu collection the Zarb-i-Kaleem (The Road of Moses) is an anthology of Iqbal’s creative and evolutionary thoughts, it starts with a request to Sir Hamid Ullah Khan (the ruler of Bhopal) another request to the viewers and a preamble. It contains 46 poems with main title of “Women”,[49]

The Zarb-i-Kalim was translated into Arabic by a renowned Arabic scholar Dr. Abdul Wahab. Azzam ,which has been included in Dewan Muhammad Iqbal complied by sayyed Abdul Majid Ghori. The translation was welcomed and praised throughout the Arabic world. For example, the poem Muslimanoon ka Zawal[50] (The Decline of Muslims) is presented. In the translation of the Arab poet translated Iqbal ideas as follows:

Though wealth and gold provide

The Worldly needs of man:

But What Faqr can bestow

Now wealth or gold e’er can.

If youth of nation mine

Were jealous of their creed,

My Qalandar’s state won’t mind

Alexander’s might indeed.

With ease you can divine

To some thing else is due:

Penury can not cause

Decline of Moslems True.

Wealth ha s played no part

To bring my worth to light:

May Faqr this spell as cast,

The share of wealth is slight.[52]

Similarly, Dr. Hussain Majeeb Misri’s compilation of Allama Iqbal’s Urdu poetry has also been considered a beautiful translation. In the translation of the Iqbal’s poem Shukar-wa-Shikayat (Thanks cum Complaint)[53], Dr. Misir Says:

Though unwise, thanks to God I must express

For bonds with celestial world that I possess.

My songs fresh zeal to hearts of men impart,

Their charm extends to lands that lie apart.

In Autumn my breath makes birds that chirp in morn,

Imbibe much joy and feel no more folorn.

O God, to such a land I have been sent,

Where men in abject bondage feel content.[55]

Maulana Abu-al-Hassan Nadvi, an Indian national, has a great respect and reputation in Arabic countries due to his scholarly writings. The translation of Iqbal’s poem into Arabic prose has influence the Arab world and has spread Iqbal’s thought in Arabic Speaking people. The famous poem of Iqbal Aye Roohi-i-Muhammad (O Soul/Spirit of Muhammad)[56] has been translated by Nadvi in a beautiful style as follows:

لقد تشت شمل امتک یا محمد یا رسول اللہ، فالی

أین یلجا المسلم الحزین و الی من یأوی لقد سکن بحر العرب

المضطرب المائج، و فقدت الامۃ العبریۃ ذلک اللوع و ذلک

القلق الذی عرفت بہ، فالی من اشکو ألمیی، و أین أجد من

یسا عدنیعلئ ألامی و أحزانی؟ وما ذا یفعل حادی أمتک،

و کیف یقطع الطریق الشاسع، و یطوی السفر العبد، فی ھذہ

الجبال و المھامہ، و قد ضل سبیلہ، و فقد زادہ، و انقطع عن

الرکب. باللہ! قل لی ما ذا یصنع حامل دعوتک، المومن

برسالتک، و أین یجد زملاء ہ و رفقتہ؟[57]

The Millat is shambles, into disorder it has been thrown

Tell us yourself, O Prophet, which way should your faithful turn?

Now no more the Arabian Sea with love of tumult foams,

Which way should the tempest concealed within me turn?

Though there is no caravan left, no camel, no provision here

From this rocky desert which way shall Hadi Khawan turn?

Now at last, Oh spirit of Muhammad, Unravel this knot.[58]

ARMAGHAN-I-HIJAZ (Gift of the Hijaz)

The last and fourth Urdu collection is called Armaghan-i-Hijaz which was published in November 1938 for the first time.[59] It consists of 7 poems 13 Stanzas and 12 odes comprising the thoughts of Muallazad Zaghum Lolabi Kashmiri which Iqbal read from his diary. At the end there are three poems, one of these is thankfulness to sirAkbar Haidri (Chief Executive of Haiderabad Decan) on the issence of one thousandrupees cheque of donation, second one about the character of Hussain Ahmad (Madni) and third the virtues of human being. The most popular translation of the Armghan-i-Hijaz is of Dr. Sameer Abdul Hameed Ibrahim which was published by al-Majlis al-Ala li-Thaqafat. Explanations were also added to it in footnotes. Specimen from the translations of Iqbal’s famous poem Awaz-i-Ghalib (A mysterious voice)[60] has been submitted here. In this poem Iqbal inquired and questioned the Muslim why they suffered from anxieties due to disregard of valuable Islamic ideology.

یاتی صوت من العرش الاعلی ذات صباح، یھتف:

"کیف ضاع جوہر ادراکک؟''

کیف اصبح مشرط التحقیق لدیک کالا؟

لماذا لا تستطیع ان تمزق اکباد النجوم!

لقد کنت جدیر بخلافۃ الظاھر و الباطن

ھل تکون الشعلۃ اسیرۃ للاعشاب الجافۃ؟

لما ذا لا تخضع لک الشمس والقمر؟

لما ذا لا ترتجف الافلاک من انظارک؟

مع ان الدم یجوی فی عروقک

لکنک لا تملک حمیۃ الافکار، ولا الفکر الجری

العین التیی تخلو من النظر الطاھر

تکون مضیئۃ لکنھا لا تری العالم

لم یبق فیی احضانک صفاء مرآۃ ضمیرک

یا قتل السلطنۃ والملا والتمشیخ[61]

Ad dawn thus echoes a voice beyond sky,

How you lost the essence of Ken and pry.

The knife of they hunt how you made blunt,

The shining stars why you could ne’er hunt.

To thy heritage, goes the caliphate,

Can flame be tied to tuft and hays fate.

The stars, sun and moon thy slavers are not why,

From thee shivers not, why not the whole sky.

That blood still runs in the veins though,

No heat of thoughts nor a smashing dash so.

A lucent eye though, but lacks seeing sense,

The eye which lacks a holy guide’s glance.

No longer looks now thy crystal conscience,

O prey of king’s an mullah, and Pri’s guidance.[62]

An other translation by the same author has also been published by Iqbal Academy Pakistan and is an excellent interpretation of Allama Iqbal’s thought in simple words. For instance translation of a quatrain[63] is quoted below.

انا محسود الغنی فی حالۃ الفقر

لان فقریی ذو غیرۃ

الحذر من ذلک الفقر و تلک الحاجۃ

فالتصوف قد علم المسلمین الذل[64]

I, m envied by rich in a poor state too,

As envey for honour is my view

Shun the faqr’s from which may ever lead,

A Muslim to bow in want and need.[65]

Similarly, translation of Dr. Hussain Mujeeb al-Misri was welcomed by the Arabic world. It is standard translation with elaborations and explanations in footnotes. Iblees Ki Majlis-i-Shora (Parliament of Satan)[66] is a magnificent poem in which Iqbal brought into the public views regarding the meeting of Satan with his disciples and advisors. In this poem he Satan discussed with them their performance to mislead the human benings and guided them to improver their struggle to achieve the goal. Here second address of Satan has been selected from the translation of Dr. Hussain Majeeb al-Misir:

I know this nation to Quran holds not,

The old craze forwealth is the Momin’s thought

In dark nights of East this point I behold,

The sleeves of Harem Sheikhs no white hand hold.

I am but afraid that modern age needs,

May not force this age to know Prophet’s creed.

Beware! Hundred times from the Prophet’s Act,

It guards women honour, makes man perfect.

A death knell to those who made the man slave,

I ruled out kingship, no beggary it gave.

It cleaned the man’s wealth from every stain,

I made the rich trustees of wealth’s wrong drain.

O bigger change could be of deeds and thoughts,

This earth owns to Allah, to a king not.

His Law be kept hidden from whole world’s eye,

To my solace Momin lacks a faith high.

Let him be fastened in metaphysics lone,

In his own meanings of the Koran’s tone.[68]

In a nutshell it can be said that Iqbal’s Urdu poetry has been translated into Arabic by famous Arabic scholars. Iqbal’s thought has been rendered into Arabic prose and poetry. Such translations helped spread Iqbal’s message throughout the Arab world. the effects of these works can be observed in any part of Arabic speaking countries as Iqbal is acknowledged as philosopher-poet there.
 

NOTES AND REFERENCES