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 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 , 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 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,

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NOVATEUR 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 , 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 Samarqandi's Sindbad-Nameh (before 1160) insistence on a loving 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 and 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 e

NOVATEUR 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, Sultan Sanjar entered to power. Sultan Sanjar REFERENCES: did not favour the scientist, it seems that Omar 1) Morochnik, S. B., and B. A. Rozenfel’d. Omar offended Sanjar while he was still a child, and Khaiiam — he was never forgiven. Upon Malik Shah’s poet, myslitel’, uchenyi. [Dushanbe] 1957. death, Khayyam had fallen from favour at court 2) Aliev, R. M., and M.- and funding for raising the observatory N. Osmanov. Omar Khaiiam. Moscow, 1959. eventually finished. He went on a pilgrimage to 259 | P a g e

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