Please help with the grammatically correct translation for Iqbal's Tulu-e-Islam 4th stanza (lines 8-9)

[Dastgir]

In Muhammad Iqbal's Tulu e Islam, the 4th couplet in the 4th stanza reads as follows

گمان آبادِ ہستی میں یقیں مردِ مسلماں کا
بیاباں کی شبِ تاریک میں قندیلِ رہبانی

For the first line in this couplet, I have found differing interpretations online:

An English translation:

"In the abode of doubts of existence is the certainty of the Muslim hero"

An Urdu explanation:

"یوں بھی تیری ذات میں یقین و اعتماد کا جو عنصر ہے وہ اس اعتماد و یقین سے خالی دنیا میں ایک روشن چراغ کے مانند ہے
The bold part translates to "a world empty of faith/belief" for any one wondering

If the first interpretation is correct, is it the abode of doubts of God's existence (as in atheism, which says God doesn't exist)? Or does it mean something else? And also, shouldn't it be آبادِ گمانِ ہستی instead of گمان آبادِ ہستی ?

And if the second interpretation is right and ہستی is translated as دنیا (world) instead of "existence", then shouldn't it be simply gumān-ābād hastī instead of gumān ābād-e hastī ? Why is there a kasrah ( ِ ) under آباد , which would indicate an Izaafat/Ezafe? Typically in an Izaafat construction, a noun precedes its modifier, but here the modifier (gumān-ābād) is preceding the noun (hastī).


Please could anyone familiar with Iqbal's work answer the questions break it down grammatically?

 

[marrish]

You'd have to read it out loud with the proper metre so that you can get your options narrowed down.

Or does it mean something else?

Both the "translation" and "the explanation" reflect the meaning, the former being almost a word-to-word translation while the latter is a somewhat loose but essentially correct description.

If the first interpretation is correct, [...] , [...] shouldn't it be آبادِ گمانِ ہستی instead of گمان آبادِ ہستی ?

No, there is no reason whatsoever to assume it's a mistake.

And if the second interpretation is right [....]then shouldn't it be simply gumān-ābād hastī instead of gumān ābād-e hastī ?

I'd rather keep it as is — why would you even want to mould the text according to your understanding instead of the other way around? (The same applies to the entirety of verses.)

Why is there a kasrah ( ِ ) under آباد , which would indicate an Izaafat/Ezafe? Typically in an Izaafat construction, a noun precedes its modifier, but here the modifier (gumān-ābād) is preceding the noun (hastī).

It's correct it's an (noun-noun) izaafat. If, as you say, the modifier is supposed to occur after the noun, then it logically follows that hastii must be the qualifier of the preceding noun

So, hearing myself read it, I find the language not especially difficult to follow - it follows a natural word order for one.

گمان آبادِ ہستی میں یقیں مردِ مسلماں کا
بیاباں کی شبِ تاریک میں قندیلِ رہبانی

gu'maa'naa'baa 'de-ha'stii 'meN ya'qiiN 'mar'd-e- mu'sal'maaN 'kaa ...
bi'yaa'baaN kii 'sha-be-taa'rii'k 'meN qandiil-e-rhubaanii
The interpretation below is there just to give you an idea, it isn't intended as a literary translation but a quite literal one:

In the human settlement [named] "Uncertainty" "Illusion" "Doubt" [~"Gumanabad"]​

[on the surface] of "'Be-ing'/Existence" the faith of the Muslim man //​

(Has been like) a torch to ascetics in the wilderness' dark nights​

​

I hope it's clear now.​