Rubaiyat na Omar Khayyam

Rubáiyát na Omar Khayyám shine lakabin da Edward FitzGerald ya ba wa fassararsa ta a shekarar alif 1859 daga yaren Farisa zuwa harshen Turanci na zaɓi na quatrains (  ) wanda aka danganta shi ga Omar Khayyam (daga shekarar alif 1048 zuwa shekarata alif 1131), wanda aka yiwa lakabi da "Mai ilmin taurari-mawaƙin Farisa".

Ko da yake a farkon kasuwanci bai yi nasara ba, aikin FitzGerald ya shahara daga shekarar 1861 zuwa gaba ta Whitley Stokes, kuma aikin ya zama abin sha'awar Pre-Raphaelites a Ingila. FitzGerald ya buga bugu na uku a cikin 1872, wanda ya ƙara sha'awar aikin a Amurka . A cikin 1880s, littafin ya shahara sosai a duk faɗin duniyar masu magana da Ingilishi, har ta kai ga an kafa "Club ɗin Omar Khayyam" da yawa kuma an sami "  ibadar Rubaiyyah" 

An buga aikin FitzGerald a cikin bugu ɗari da yawa kuma ya ƙarfafa ƙoƙarin fassara irin wannan a cikin Turanci, Hindi da cikin wasu harsuna da yawa.

 Majiya 

mutuwarsa. Wannan ra'ayi ya sami ƙarfafa daga wasu masana tarihi na zamanin da kamar Shahrazuri (1201) da Al-Qifti (1255). Sassan Rubayat sun bayyana a matsayin ambato na bazata daga Omar a farkon ayyukan tarihin rayuwa da kuma a cikin tarihin tarihi. Waɗannan sun haɗa da ayyukan Razi (ca. 1160-1210), Daya (1230), Juvayni (ca. 1226-1283), da Jajarmi (1340).   Har ila yau, quatrains guda biyar da aka ba wa Khayyam a wani ɗan lokaci daga baya sun bayyana a cikin Sindbad-Nameh na Zahiri Samarqandi (kafin 1160) ba tare da sifa ba.  

A cikin 1930s, malaman Iran, musamman Mohammad-Ali Foroughi, sun yi ƙoƙarin sake gina ainihin ainihin ayoyi daga warwatsun maganganun marubuta na ƙarni na 13 da 14, suna watsi da al'adar rubutun ƙaramin. Bayan yakin duniya na biyu, yunƙurin sake ginawa sun yi jinkiri sosai ta hanyar jabun wayo guda biyu. De Blois (2004) ya kasance mai raɗaɗi, yana nuna cewa karatun zamani bai wuce yanayin shekarun 1930 ba, lokacin da Hans Heinrich Schaeder yayi sharhi cewa sunan Omar Khayyam "za a fitar da shi daga tarihin adabin Farisa". 

Wani fasalin tarin kwanan nan shine rashin daidaituwar harshe da ci gaba da ra'ayoyi. Sadegh Hedayat yayi sharhi cewa "da a ce mutum ya rayu tsawon shekaru dari kuma ya canza addininsa da falsafarsa da kuma imaninsa sau biyu a rana, da kyar ya iya bayyana ra'ayoyinsa iri-iri".  Hukuncin ƙarshe na Hedayat shine cewa 14 quatrains za a iya danganta su ga Khayyam da tabbaci.  An yi amfani da gwaje-gwaje daban-daban don rage quatrains da aka danganta ga Omar zuwa kusan 100.  Arthur Christensen ya bayyana cewa "fiye da ruba'in 1,200 da aka san cewa an baiwa Omar, 121 ne kawai za a iya daukar su a matsayin ingantacce."  Foroughi ya yarda da 178 quatrains a matsayin ingantacce, yayin da Ali Dashti ya karɓi 36 daga cikinsu.  

Tushen FitzGerald rubuce-rubuce ne aka aika masa a cikin 1856-57, ta abokinsa kuma malaminsa Edward B. Cowell, na rubuce-rubuce biyu, rubutun Bodleian tare da 158 quatrains  da kuma "Rubutun Calcutta".

FitzGerald ya kammala rubutunsa na farko a 1857 kuma ya aika zuwa Mujallar Fraser a cikin Janairu 1858. Ya yi wani sabon daftarin aiki a watan Janairu 1859, wanda ya buga kwafi 250 a sirri. Wannan bugu na farko ya zama abin nema sosai a shekarun 1890, lokacin da aka sayar da "fiye da kwafi miliyan biyu a cikin bugu dari biyu".

 Shakka vs. Sufanci muhawara 
The extreme popularity of FitzGerald's work led to a prolonged debate on the correct interpretation of the philosophy behind the poems. FitzGerald emphasized the religious scepticism he found in Omar Khayyam. In his preface to the Rubáiyát, he describes Omar's philosophy as Epicurean and claims that Omar was "hated and dreaded by the Sufis, whose practice he ridiculed and whose faith amounts to little more than his own when stripped of the Mysticism and formal recognition of Islamism under which Omar would not hide". Richard Nelson Frye also emphasizes that Khayyam was despised by a number of prominent contemporary Sufis. These include figures such as Shams Tabrizi, Najm al-Din Daya, Al-Ghazali, and Attar, who "viewed Khayyam not as a fellow-mystic, but a free-thinking scientist". The sceptic interpretation is supported by the medieval historian Al-Qifti (ca. 1172–1248), who in his The History of Learned Men reports that Omar's poems were only outwardly in the Sufi style but were written with an anti-religious agenda. He also mentions that Khayyam was indicted for impiety and went on a pilgrimage to avoid punishment.

Masu sukar FitzGerald, a daya bangaren, sun zargi mai fassara da karkatar da sufancin waqoqin Sufanci ta hanyar fassara ta zahiri. Don haka, Bjerregaard (1915) ya kare ra'ayin Omar Khayyam a matsayin Sufi.  Dougan (1991) ya kuma ce dangana hedonism ga Omar yana faruwa ne saboda gazawar fassarar FitzGerald, yana mai cewa waƙar ya kamata a fahimci ta a matsayin "zurfin esoteric".  Haka Idries Shah (1999) ya ce FitzGerald ya yi kuskuren fahimtar waƙar Omar. 

Tafsirin Sufaye ra'ayi ne na tsirarun malamai.  Henry Beveridge ya bayyana cewa "Sufaye sun matsa wa wannan marubuci [Khayyam] hidima ba tare da wani laifi ba; suna bayyana wasu zaginsa ta hanyar fassarar tilastawa, wasu kuma suna wakilta a matsayin 'yanci da cin fuska maras laifi".  Aminrazavi (2007) ya bayyana cewa “Tafsirin Sufanci na Khayyam yana yiwuwa ne kawai ta hanyar karantawa cikin Rubai’arsa mai yawa da kuma shimfida abin da ke ciki don dacewa da koyarwar Sufaye na gargajiya”.  

FitzGerald's "mai tsattsauran ra'ayi" na karatun waƙar har yanzu yana kare shi daga malaman zamani. Sadegh Hedayat ( Makãho Owl, 1936) shine wanda ya fi shahara na zamani mai goyon bayan falsafar Khayyam a matsayin scepticism. A cikin muqalarsa ta farko zuwa bugu na biyu na Quatrains of the Philosopher Omar Khayyam (1922), Hedayat ya bayyana cewa “yayin da Khayyam ya yi imani da canzawa da kuma canza jikin mutum, bai yarda da wani rai dabam ba; idan muka yi sa’a., za a yi amfani da barbashi na jikin mu wajen yin tulun giya”.  Ya karkare da cewa "addini ya tabbatar da cewa ba zai iya tsallake tsoronsa ba; don haka Khayyam ya sami kansa shi kadai da rashin tsaro a cikin duniyar da iliminsa bai cika ba". A cikin aikinsa na baya ( Khayyam's Quatrains, 1935), Hedayat ya ci gaba da tabbatar da cewa amfani da Khayyam na kalmomin Sufic kamar "giya" na zahiri ne, kuma "Khayyam ya fake cikin ruwan inabi don ya kawar da haushi kuma ya toshe bakin tunaninsa. " 

 Bugawa 
An buga rubutun FitzGerald a cikin bugu biyar, tare da gyare-gyare masu mahimmanci:

 Bugu na farko - 1859 [75 quatrains]
 Bugu na 2 - 1868 [110 quatrains]
 Bugu na 3 - 1872 [101 quatrains]
 1878, "bugu na farko na Amurka", sake bugawa na 3rd.
 Bugu na 4 - 1879 [101 quatrains]
 Bugu na 5 - 1889 [101 quatrains]

Daga cikin bugu biyar da aka buga, an buga hudu a ƙarƙashin ikon FitzGerald. Bugu na biyar, wanda ya ƙunshi ƙananan canje-canje daga na huɗu, an gyara shi bayan mutuwa bisa bitar rubutun da FitzGerald ya bari.

An buga bugu da yawa daga baya bayan 1889, musamman bugu tare da misalai na Willy Pogany wanda aka fara bugawa a 1909 (George G. Harrap, London). An fitar da shi a bugu da yawa da aka sake dubawa. Wannan fitowar ta haɗu da rubutun FitzGerald na bugu na 1st da 4th kuma an yi masa taken "Farko na Farko da na huɗu a cikin Aya ta Turanci".

Littafin littafi mai tsarki da aka harhada a cikin 1929 ya jera fiye da bugu 300 daban-daban.  An buga wasu da yawa tun. 

Fitattun bugu na ƙarshen 19th da farkon ƙarni na 20 sun haɗa da: Houghton, Miffin &amp; Co. (1887, 1888, 1894); Doxey, A Alamar Lark (1898, 1900), misalai na Florence Lundborg ; Kamfanin Macmillan (1899); Methuen (1900) tare da sharhi ta HM Batson, da kuma gabatarwar tarihin rayuwa ta ED Ross; Ƙananan, Brown, da Kamfanin (1900), tare da sassan EH Whinfield da Justin Huntly McCart; Bell (1901); Rubutu (1904); Foulis (1905, 1909); Essex House Press (1905); Dodge Publishing Company (1905); Duckworth & Co. (1908); Hodder da Stoughton (1909), misalai na Edmund Dulac ; Tauchnitz (1910); Gabas Anglian Daily Times (1909), abubuwan tunawa da bukukuwan karni; Warner (1913); Roycrofters (1913); Hodder & Stoughton (1913), misalai na René Bull ; Dodge Publishing Company (1914), misalai na Adelaide Hanscom . Sully da Kleinteich (1920).

Decker (1997)  da Arberry (2016) ne suka buga bugu masu mahimmanci. 

 Halin fassarar 
Fassarar FitzGerald tana da kauri da awo, kuma maimakon haka kyauta ce . Yawancin ayoyin an fayyace su ne, kuma wasu daga cikinsu ba za a iya samun kwarin gwiwa a kan tushensa kwata-kwata.  Michael Kearney ya yi iƙirarin cewa FitzGerald ya bayyana aikinsa a matsayin "transmogration".  Mafi yawa daga cikin Rubaiyat za a iya la'akari da asali waqe ta FitzGerald sako-sako da bisa ga Omar's quatrains maimakon "fassara" a cikin kunkuntar ma'ana.

FitzGerald ya buɗe game da 'yancin da ya ɗauka tare da tushen sa:Fassarar tawa za ta ba ku sha'awa daga sigarta, da kuma ta fuskoki da yawa a cikin daki-daki: ba ta zahiri ba kamar yadda take. Yawancin quatrains suna haɗuwa tare: kuma wani abu ya ɓace, ina shakka, na sauƙi na Omar, wanda yake da kyau a gare shi. (wasika zuwa ga EB Cowell, 9/3/58)Ina tsammanin mutane kaɗan ne suka taɓa ɗaukar irin wannan Ciwo a cikin Fassara kamar yadda nake da su: kodayake ba a zahiri ba. Amma a kowane farashi, abu dole ne ya rayu: tare da zubar da mafi muni na rayuwar mutum idan mutum ba zai iya riƙe Asalin da kyau ba. Gara Sparrow mai rai fiye da cushe Mikiya. (wasika zuwa ga EB Cowell, 4/27/59)Wannan quatrain yana da kusanci a cikin biyu daga cikin quatrains a cikin Laburaren Bodleian ms., lambobi 149 da 155. A cikin fassarar magana ta zahiri na Edward Heron-Allen (1898): 

 Manazarta 
Rukuni:Shafuka masu fassarorin da ba'a duba ba