ILLUMINATION OF THE ESSENCE OF THE CONCEPTS OF SPIRIT AND BODY IN THE RUBAIYATS OF OMAR KHAYYAM
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NOVATEUR PUBLICATIONS
JournalNX- A Multidisciplinary Peer Reviewed Journal
ISSN No: 2581 - 4230
VOLUME 7, ISSUE 6, June. -2021
ILLUMINATION OF THE ESSENCE OF THE CONCEPTS OF SPIRIT AND
BODY IN THE RUBAIYATS OF OMAR KHAYYAM
Yunusova Gulnoza Akramovna
A Teacher of English Language Department
Bukhara State Medical Institute
ABSTRACT: INTRODUCTION:
The Rubaiyat is a collection of four If we be two, we two are so
line stanzas. Originally, it was written by As stiff twin-compasses are two;
Omar Khayyam, a Persian poet, but later it Thy Soul, the fixt foot, makes no show
was translated by Edward FitzGerald into To move, but does if the other do.
English. It is translated version of The Rubaiyat actually is a stanza form
FitzGerald, established in five editions that equal to a quatrain but the term is still known
make the Rubaiyat widely known in the in the local use. He reflects on the frailty of
world of literature, especially English human existence, the cruelty of fate and
literature. This study deals with the 1859 ignorance of man. All of his ideas belong to the
first edition. The Rubaiyat is the exposition concept of contemplation in Sufism, and these
of Khayyam's contemplation of life and become one of the contributions to the world of
Divinity, which is highly appreciated, and of literature. Therefore, it is proper for Khayyam's
great importance in the world of literature Rubaiyat to be remembered by means of
and a stepping progress to spirituality. analysis. Finally, it is hoped that this analysis
Concerning the contemplation of Divine gives a gleam of sufi teaching.
existence, the poet has experienced
spiritual states. These spiritual states or LITERATURE REVIEW:
experiences are called Ahwal in the concept Khayyam’s quatrains have been
of Sufism. The Ahwal are the main concern described as mystical Sufi poetry. In addition
of this study. This concept is referred to the to his Persian quatrains, J. C. E. Bowen (1973)
classification of Ahwal given by Qushayri mentions that Khayyam's Arabic poems also
(1966). There are six forms of Ahwal "express a pessimistic viewpoint which is
expressed by Omar Khayyam in the entirely consonant with the outlook of the
Rubaiyat. They are Wajd `Ecstacy', Dzawq deeply thoughtful rationalist philosopher that
`Taste', Fana `Exctincion', Baqa Khayyam is known historically to have been
`Permanency', `Ishq `Divine Love', and Sukr' Edward Fitz Gerald emphasized the religious
`Intoxication'. Then, it is found that the six skepticism he found in Khayyam. In his preface
spiritual states, Ahwal, are undergone by to the Rubáiyát he claimed that he "was hated
Omar khayam and they are replected and dreaded by the Sufis" and denied any
through his Rubaiyat. pretense at divine allegory: "his Wine is the
veritable Juice of the Grape: his Tavern, where
Keywords: Rubaiyat, contemplation, it was to be had: his Saki, the Flesh and Blood
quatrain, authenticity, hedayat, Sufism. that poured it out for him." Hedayat states that
"while Khayyam believes in the transmutation
and transformation of the human body, he does
not believe in a separate soul; if we are lucky,
257 | P a g eNOVATEUR PUBLICATIONS
JournalNX- A Multidisciplinary Peer Reviewed Journal
ISSN No: 2581 - 4230
VOLUME 7, ISSUE 6, June. -2021
our bodily particles would be used in the delayed by two clever forgeries. De Blois
making of a jug of wine." In a later study he (2004) is pessimistic, suggesting that
further contends that Khayyam's use of Sufic contemporary scholarship has not advanced
terminology such as "wine" is literal and that beyond the situation of the 1930s, when Hans
he turned to the pleasure of the moment as an Heinrich Schaeder commented that the name of
antidote to his existential sorrow: "Khayyam Omar Khayyam "is to be struck out from the
took refuge in wine to ward off bitterness and history of Persian literature".
to blunt the cutting edge of his thoughts." A feature of the more recent collections is
the lack of linguistic homogeneity and
ANALYSIS: continuity of ideas. Sadegh
The authenticity of the poetry attributed to Hedayat commented that "if a man had lived
Omar Khayyam is highly uncertain. Khayyam for a hundred years and had changed his
was famous during his lifetime not as a poet religion, philosophy, and beliefs twice a day, he
but as an astronomer and mathematician. The could scarcely have given expression to such a
earliest reference to his having written poetry range of ideas".Hedayat's final verdict was that
is found in his biography by al-Isfahani, written 14 quatrains could be attributed to Khayyam
43 years after his death. This view is reinforced with certainty. Various tests have been
by other medieval historians such employed to reduce the quatrains attributable
as Shahrazuri (1201) and Al-Qifti (1255). Parts to Omar to about 100.
of the Rubaiyat appear as incidental quotations This seeming contradiction, however, can
from Omar in early works of biography and in be explained by Khayyam's use of poetry to
anthologies. These include works of Razi (ca. express his personal feelings about life which
1160–1210), Daya (1230), Juvayni (ca.1226– he did not want to frame as philosophical
1283),andJajarmi (1340). Also, five quatrains discourse. For Khayyam, though a devout
assigned to Khayyam in somewhat later Muslim, the painful realities of human
sources appear in Zahiri existence could not be explained by the Quran
Samarqandi's Sindbad-Nameh (before 1160) insistence on a loving God who had created the
without attribution. world according to a divine plan. His beliefs
The number of quatrains attributed to him brought him into conflict with devout Muslim
in more recent collections varies from about jurists and so he tempered his public discourse
1,200 (according to Saeed Nafisi) to more than and probably wrote his poems for
2,000. Skeptical scholars point out that the himself. Although some scholars have claimed
entire tradition may be pseudoepigraphic. The that Khayyam's use of wine and drunkenness is
extant manuscripts containing collections in keeping with the Sufi tradition expressed in
attributed to Omar are dated much too late to the works of Rumi and Hafez Shiraz this is
enable a reconstruction of a body of authentic untenable in that Sufis of Khayyam's time
verses. rejected his work and Khayyam shows no
In the 1930s, Iranian scholars, affinity for Sufism in any of his writings. The
notably Mohammad-Ali Foroughi, attempted to Sufis regarded him as an overly scientific
reconstruct a core of authentic verses from atheist based on his treatises and discourses. In
scattered quotes by authors of the 13th and his philosophical work, Khayyam addresses the
14th centuries, ignoring the younger nature of life and its various disappointments
manuscript tradition. After World War II, from an objective, scientific standpoint and
reconstruction efforts were significantly emphasizes the importance of an educated,
258 | P a g eNOVATEUR PUBLICATIONS
JournalNX- A Multidisciplinary Peer Reviewed Journal
ISSN No: 2581 - 4230
VOLUME 7, ISSUE 6, June. -2021
rational response to human existence. One Mecca and visited Baghdad. In his return he
suffers – or seems to suffer – because of one's retired to Nishapur, where he appeared to have
interpretation of external events which are lived the life of a recluse. Among his other
predetermined; this is hardly in keeping with contributions, Khayyam is also best known for
the Sufi philosophy. In the Rubaiyat, on the his work as a poet. The Rubaiyat was his
other hand, he laments the brevity of life, the collection of hundreds of quatrains, and it was
loss of friends, and how Time robs one of youth first translated from Farsi to English in 1859 by
and pleasure; none of which fits the Sufi vision Edward Fitzgerald. The poems celebrated the
either. pleasures of life while illuminating the nuanced
Khayyam's pessimism and embrace of a political and religious context in which they
life of enlightened hedonism has encouraged were created. Some scholars believed that the
some scholars to suggest the author of scientist and author penned around 150 of the
the Rubaiyat cannot be the same as the Omar quatrains; other writers after him are thought
Khayyam who wrote the philosophical to have contributed to the remainder.
discourses. The Rubaiyat, after all, rejects
intellectual pursuits in favor of wine, good CONCLUSION:
company, and song. Stanza 27 disparages There are six forms of Ahwal expressed in
academic pursuits completely: the poem. The spiritual states (Ahwal) are
Myself when young did eagerly frequent expressed metaphorically or symbolically. The
Doctor and Saint and heard great argument state of Khayyam`s intoxication is expressed
About it and about, but evermore metaphorically with the words such as Wine,
Came out by the same door as in I went. Grape, Perfume. These words have symbolical
This criticism, however, ignores the fact meaning that is the expression of deep love for
that the speaker of the poem is a fictional God. This shows the poet's allegorical
character, who may or may not be speaking for expression. Khayyam undergoes the six
the author. Even if he is, the philosopher-poet, spiritual states. They are the ecstasy of Divinity
in any age or culture is not always able to (wajd), the taste of Divine love (Dzawq), the
completely balance the two sides equally all the extinction of his emotion (Fana), the
time; what the philosopher explains away, the consciousness of permanency of Divinity
poet rages against. Far from suggesting that (Baqa'), the expression of deep love to God
the Rubaiyat cannot be written by the same (`Isqh), and the state of being intoxicated in
author as the discourses or mathematical Divinity (Sukr'). These indicate that the
treatises, Khayyam's verse acts as a kind of idiosyncrasy of Sufism is revealed in the poem.
mirror to his prose, reflecting precisely the Thus, it can be concluded that Omar Khayyam
opposite response to life. During Sultan Malik is a Sufi poet and The Rubaiyat of Omar
Shah’s life both shared a great relationship Khayyam is a Sufi poem.
however his luck changed when his successor,
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