معانی ثانویۀ امر در اشعار اقبال لاهوری مقالة

علامه اقبال لاهوری، شاعر اندیشمند مسلمان، شاعری را همسنگ و هم‌پایۀ پیامبری می‌داند؛ او شاعر را پیشوا و راهنما و شعر را وسیله‌ای برای بیان حقیقت، هدایت انسان‌ها و ترغیب آنها به بیداری و حرکت به شمار می‌آورد. به‌سبب تأکید اقبال بر وجه ارشادی و ترغیبی کلام، در عین توجه به فصاحت و بلاغت الفاظ و معانی شعر و از آنجا که آشکارترین نمود نقش ترغیبی زبان در وجه امری کلام است، در این پژوهش به چگونگی کارکرد معانی ثانویۀ امر در شعر اقبال توجه شد. روش کار، شناسایی معانی ثانویۀ امر در شعر شاعر، دسته‌بندی بسامدی و تحلیل شواهد بر مبنای ارتباط دوسویۀ گوینده و مخاطب است. اهمیت پژوهش در توجه به کارکرد زبان و شیوه‌های ابلاغ پیام در شعر اقبال لاهوری، با توجه به مناسبات دوسویۀ شاعر و مخاطبان اوست. نتایج حاصل از این پژوهش نشان می‌دهد از مجموع هفتصد و هفتاد کاربرد امر در معانی ثانویه، در پنجاه درصد شواهد، امر در معنی تحذیر و تنبّه و ارشاد مخاطب آمده و شاعر ازنظر دانش و آگاهی در جایگاه برتری نسبت‌به مخاطب قرار گرفته است. در سی و پنج درصد شواهد، شاعر با مخاطب هم‌پایۀ خود سخن می‌گوید و بیشترین معنای ثانویۀ جملات امر در این ارتباطِ برابر، ترغیب مخاطب است. جایگاه فرودست شاعر در مقابل مخاطب، فقط آنجا دیده می‌شود که روی سخن شاعر با خداوند یا مخاطب غایب و مجازی است و امر در معنای دعا یا تمنّا به کار رفته است.

Iqbal Lahori, a Muslim thinker, believed that poets, like prophets, are leaders and guides of human beings. Poetry, in his belief, is the means of expressing the truth and inviting people to fight for the truth. Iqbal has paid attention to the instructive and persuasive aspect of speech, as well as the eloquence and rhetoric of words and meanings of poetry. Imperative sentences show the most important aspect of the conative function of language. For these reasons, the function of secondary senses of imperative sentences in Iqbal poetry was studied and analyzed in this study. The research method was based on the identification and classification of secondary senses of imperative sentences in Iqbal's poetry besides analyzing the evidence based on the two-way relationship between the speaker and the audience. This was an important research because it could explain the function of language and message transmission methods according to the interaction between the poet and his audience. The results of this study showed that in Iqbal's poems, 770 sentences had been used with secondary meanings, while the imperative sentences had the meaning of guidance in 50% of them and he was thus in a superior position to the audience in terms of knowledge and awareness. In 35% of the evidence, he spoke to the audience with an equal verbal communication so as to persuade them. He showed a lower position in front of the audience only when he spoke to God and absent or imaginary audience.IntroductionIqbal Lahori (1877-1938) was a Muslim philosopher, politician, poet, thinker, and one of the leaders, who revived religious thoughts and strived for the unity and progress of Muslims in the world. He was an knowledgeable thinker. He studied in European universities. He was fluent in Persian, Arabic, Urdu, Sanskrit, and English languages. He also knew the views of philosophers, such as Hegel, Schopenhauer, Nietzsche, etc. and criticized some of them. He believed that a poet's duties are finding out the secrets of existence and revealing them to humanity. Therefore, according to him, the purpose of a poem is changing people's thoughts and inviting everyone to make an effort for revolution. That's why "his poems are lively, powerful, and exciting in terms of theme and music of combined words." (Yusefi, 1990: 407)Iqbal knew Urdu, Persian, Arabic, Sanskrit, and English languages, but chose Persian language to express his passionate thoughts. He wrote poetry in all forms and styles of Persian poetry; yet, his poetry is not an imitation of the poems of other poets. and "Although he did not intend to be a poet, he was the greatest thinker and poet of his time due to the eloquence of his words, rhetoric of his meanings, and popular nature of his poetry." (Schimmel, 2004: 222) His poetry is worthy of attention because he paid attention to the instructive and persuasive aspects of speech while paying attention to the eloquence of the words and meanings of his poems. Imperative sentences show the persuasive role of language in the best way. Therefore, paying attention to the use of imperative sentences and their other meanings reveals a poet’s ways of using an artistic language to us. Material & MethodsThe aim of this study was to analyze the secondary meanings of imperative sentences in Iqbal Lahori's poems. For this purpose, all the imperative sentences of his poems were extracted from the general texts of his Persian poems and analyzed in terms of their secondary meanings. Discussion & ResultsThe importance of this research was not in revealing the thematic aspects of Iqbal's poems and explaining his thoughts, but in paying attention to the functions of language and methods of conveying the message in his poetry. By explaining the semantic aspect of the sentences based on the two-way communication between the speaker and poet and the listener and singer and finally analyzing the frequency of using them, as well as the position and role of the speaker in relation to the reader, we tried to answer the following question: What are the views of Iqbal as a Muslim thinker and leader about a poet’s role and duty and how are they reflected in his poems?Abdul Qader Al Jorjani is considered the founder of rhetoric. In his book entitled Dalael-al-E’jaz (The Reasons for Miracles), he considers rhetoric to be "the science of speech" and believes that the eloquence of words is related to the order of hidden features in speech unlike those who thought that rhetoric is related to words". (Shauqi Zeyf, 2004: 216-218) Syntactic purposes do not cause advantages absolutely and by themselves; rather, the advantage is related to purposes, according to which the speech is organized (Jorjani, 2004: 93). In explaining the purposes of words, Abdul Qader has examined the subjects of declarative and non-declarative sentences (interrogative, exclamatory, and imperative sentences) (Insha), but he has not fully explained the types of non-declarative sentences and their meanings (Shauqi Zeyf, 2004: 315). Zamakhshari, who found Jorjani's writings to be the best way of portraying the miraculous rhetoric of the Qur'an, has adapted Abdul Qader’s opinions with the verses of the Qur'an and combined this type of adaptation with many of his own views. In the explanation of interrogative and imperative sentences in the verses of the Qur'an, he has explained other meanings that can be understood from the implicit evidence. He completed Abdul Qader’s comments, but the later scholars of rhetoric did not add anything more to his words. Writers like Fakhr Razi, Sakkaki, Taftazani, Ibn Arab Shah, etc. have only explained and summarized the opinions of these two scholars. They have included a series of useless rules in their books and divided their books into sub-sections with smaller sub-headings (Alavi Moqadam, 1993: 319). Later scholars of rhetoric, such as Siyuti and Taftazani, have not added anything to Zamakhshari's words in the imperative sentences. The definitions of imperative sentences in Arabic and Persian rhetorical books are more or less the same. They have listed different types of secondary meanings with 5 to 20 purposes, in imperative sentences.In explaining the diagram of Jacobsen's communication process, Safavi (1994: 31-32) has mentioned phonetic and imperative constructions as the most obvious examples of the persuasive role of language, a role in which the message is directed towards the listener. Therefore, in any case, the purpose of using imperative construction is to persuade the audience; however, if the meaning of the imperative sentence "executing the command is impossible or inconvenient for the addressee" turns into an exclamatory sentence with an emotional meaning in the context of speech (shamisa, 2007: 49), it will be understood to have a virtual secondary meaning. In addition, the relationship between the speaker and the listener determines the different meanings of imperative sentences; that is, the relationship based on equality or superiority and inferiority on both sides of the verbal communication determines the purpose of the speaker to use an imperative sentence. Also, it should be noted that not only the levels of practical power are the basis of the equality or superiority of the speaker and listener, but also the difference in the levels of awareness and knowledge gives meaning to the process of communication between the speaker and the listener. Accordingly, in this study, all the imperative sentences of Iqbal's poems were identified and classified into 9 groups based on the secondary purposes of the sentences as follows:Guiding and encouragingThe difference between ordering and guiding and persuading is in the question of whether the audience is required to do an action or not. Although the functions of guidance and persuasion are the same, these two meanings are different in terms of the need for the audience to do the work, the relationship between the speaker and listener, and the speaker's level of confidence in the awareness and acceptance of the audience. When the purpose of the speaker is persuading the audience through his guidance, the poet puts himself in a more superior position than the audience in terms of having knowledge and awareness, while it is thought that the audience is empty-minded or his knowledge of the subject is very little and his acceptance of the issue is also doubtful. Persuasion does not have a persuasive aspect because the audience is equal to the speaker in terms of knowledge and information about the subject or at least he is not empty-minded. Among Iqbal's 770 verses, in which imperative sentences had a secondary meaning, 320 verses bore the meaning of guidance and 125 verses had the meaning of persuasion.Praying, wishing, and beggingIn Iqbal's 72 verses, there were imperative sentences with the meaning of prayer and in 111 verses had the meaning of wishing and begging. Praying and begging both mean a request from a subordinate person to his/her superior one. If the audience is able to fulfill the speaker's request, the imperative verb would mean a wish from God, the Prophet, and other great religious leaders, while it means praying, but if the listener is unable to fulfill the speaker's request, the imperative verb can mean a wish and begging. In addition, in the sense of desire, "the speaker does not hope that his desire will be fulfilled because either the request is impossible or his/her superior person is not able to do it." (Dibaji, 2015: 43)Requesting The use of imperative sentences in the sense of request shows the equality of the speaker and the listener; "that is, a friend or colleague asks his friend and colleague to do something." (Kazzazi, 1994: 219) Only in a relatively small number of Iqbal's poems (25 verses), the imperative verb meant a request.Asking for compassionIn this case, the use of an imperative verb means asking the listener, who has the same rank as the speaker. The purpose of this way of speaking is "to attract the audience’s kindness and affection". (Kazzazi, 1994: 53) In 10 verses of Iqbal's poems, the imperative sentences meant a request for compassion.Taunting and ridiculingTaunting and ridiculing is the use of an imperative verb in speech with the intention of humiliating the audience or blaming and slandering him. In this situation, it is necessary that the listener’s level of dignity be lower than that of the speaker or the speaker imagine to have a higher position than the audience. In Iqbal's 6 verses, the imperative sentences meant taunting and ridiculing and in 5 verses, the poet talked to the hypocrites.Threatening and warningUsing an imperative verb to convey the meaning of threatening or warning although not binding on the audience requires the speaker's real or alleged superiority over the audience. What is meant by excellence is not the superiority of dignity based on power, but the speaker's possession of more knowledge in particular subject areas or his imagination and belief in relation to his increased knowledge or lived experience. In Iqbal's 48 verses, the imperative verbs had such a meaning.Informing and warningIn terms of the relationship between the speaker and the listener and their positions, informing is similar to warning with the difference that the purpose of warning and threatening is to prevent the audience from doing something, but the purpose of informing and warning is to encourage. This meaning could be seen in Iqbal's 10 verses.Creating a surpriseIn Iqbal's 30 verses, the imperative sentences meant creating a surprise in the audience. In most of these verses, the poet surprised the audience and was proud of himself. In this case, along with the conative role of imperative sentences, the emotive role of language is prominent and "the speech is directed towards both the listener and speaker." (Safavi, 1994: 40) In this case, the audience is equal to the poet or is his friend, but he does not have the poet’s spiritual experience. Therefore, in terms of knowledge and experience, the poet is in a superior position compared to the audience and reports an event that the audience is unfamiliar with.Considering equity and giving authority to someoneGiving authority to someone means stimulating someone and leaving him/her free to choose between two opposite things (Homaei, 1994: 102-103). In the concept of considering two things as equal, it is assumed that one thing happens more than the other thing. In Iqbal's 12 verses, the imperative verbs were mentioned with these two meanings. In this case, whenever the poet talks to God, his speech means a prayer, but when the audience’s status is equal or lower than the speaker’s, the poet’s purpose is guidance and encouragement. ConclusionThe aim of this research was to investigate the secondary meanings of imperative sentences in Iqbal Lahori's poems. For this purpose, 770 verses, in which imperative sentences had been used with secondary meanings, were identified, analyzed, and categorized in terms of the relationship between the poet and the audience. The results of this research obtained from the total of these 770 verses were as follows:- 42% of the imperative sentences meant guidance .In his writings, Iqbal considered a poet to be equal to a prophet and emphasized that his role and duty was awakening people’s will and encouraging them to face hardships for achieving peace and well-being. His frequent use of imperative sentences in this sense showed that he had used his poetry to communicate his ideology.- After conveying the meaning of guidance, the imperative verbs, the most frequent meaning of the imperative sentences in Iqbal's poetry was warning and punishment (a total of 7%).- The use of the imperative sentences with the meaning of taunting and ridiculing in Iqbal's speech was so little that it could be ignored because it did not reflect the poet's style in speaking to an inferior audience.- In Iqbal's poetry, encouragement was the second most frequent secondary meaning of the imperative sentences (16%).- 4% of the imperative sentences in Iqbal's poetry meant creating a surprise in the audience.- 4% of the imperative sentences in Iqbal's poetry meant requesting and attracting the audience’s kindness and affection.- Only 2% of the imperative sentences in Iqbal's poetry had the meaning of equality and giving authority to someone.Praying and begging both mean a request from a subordinate person to his/her superior one. Iqbal did not praise anyone but God in his poetry and thus, the imperative sentences in 72 verses of his meant a prayer to God. In his 111 verses, the meaning of the imperative sentences was wishing and begging. In these sentences the listener or audience, was absent and virtual, such as a butler (Saqi), the sun, or the soul of the deceased poets.The analysis of the secondary meanings of the imperative sentences in Iqbal's poetry showed that the poet spoke to the audience only in front of God and a virtual and absent audience from a lower position. In other cases, he always spoke to a listener, who was of equal status or had a lower status than his. In Iqbal's poetry, speaking to the audience from a superior position had the highest repetition in the imperative sentences with secondary meanings (a total of 50%). Speaking to a listener, who had the same status and dignity as the speaker with a total of 35% showed the second most used form of meaning in the imperative sentences in Iqbal's poetry, while most of these sentences had the meaning of encouragement. Choosing the meaning of guidance and encouragement for the imperative sentences and avoiding humiliating and mocking the audience showed that Iqbal, above all else, cared about the missions and roles of poetry and poet in guiding people, especially Muslims. For this purpose, according to the context and conditions of the speech, he spoke of a superior or equal position to the audience’s, while the poet’s higher position and dignity was the result of his greater knowledge and awareness than those of his listeners audiences, whom he imagined; hence, it was his duty to guide them.