Omar Khayyam - a philosophical poet

By Amal HEWAVISSENTHI

The tenth century Ad registered the beginning of a major epoch in the history of Islamic Culture. At this time, the city of Baghdad, viewed from a broader cultural viewpoint, served as the cradle of literary pursuits, exploration of knowledge and revived art. Apart from that, cities such as Samarkand, Hirath, Nishapur, Balk, Isfaham and Paazi were in fierce competition with each in promoting Islamic education and producing intellectuals on the rich soil of Islamic civilisation. During 11th century AD, we are brought into close contact with outstanding literary figures such as Imam-Al-Gazali and his noted contemporary Omar Khayyam who have left indelibly tremendous imprint on the canvas of time.

Omar Khayyam

The city of Baghdad, with supreme political power, symbolised Islamic education and promoted Arabic as the language of literary and scientific thought.

Omar Khayyam?

Ud-Din Abdul Fath Umar Bin Ibrahim Al-Khayyam (Omar Khayyam) was born on 8th May 1045 in the city of Nishapur of Persia. Omar Khayyam preferred to retain the appellation of 'Akhayyam' (derived from the word' Khima' meaning 'tent maker') because his father himself was a tent maker. It is dear that most Persian poets traditionally used on appellation suggestive of their birth place, occupation or anything they cherished.

The lifestory of Omar Khayyam one of the pre-eminent thinkers of Persia, is underpinned by a shroud of legends.

His works have been translated into almost all languages in the world. He had the bitter experience of losing his father at the age of thirteen and later went to live in Mazar Sharif of current Afghanistan.

As he turned seventeen, he was well-versed in almost all branches of study though he was well exposed to the pangs of fate - the utter helplessness at having no source of protection and guidance.

Mathematician of rare calibre

Subsequently he channelled all his energies and time onto the study of Arithmatics which inspired him to compile a number of books.

His accidental encounter with Wazir Nizamul Mulk had far-reaching consequences on his educational projects related to science and mathematics. On Khayyam's earnest request, Nizamul established an observatory in the city of Isfahan and he became the director of it.

The young mathematician carved his image in the minds of others and he markedly made alterations in the Islamic calendar then in use.

The significance of this achievement rises to a greater height when we consider that it happened five hundred years earlier than the invention of the telescope.

Masterly art of translating

Enlightening books on mathematics and paraphysics are the legacy of his tremendous interest in and study of these subjects.

Khayyam had a rare flair for translating. He was expert in translating passages written in Persian language in to Arabic. His famous Persian translation of a religious lecture delivered by Avisenna in Arabic speaks volumes for his mastery of languages. Furthermore, he wrote a few verses called "Kithath" in Arabic and thereby displayed his style and thought. Khayyam saw that mysticism reigned supreme during his time and a language related to it was attuned to common general use. Those poets employed a metaphorical language and images derived from taverns, gardens and roads.

Gist of his philosophy

Within the framework of Khayyam's philosophy, a tavern is comparable to our world comprised different faiths and beliefs.

The traveller who enters a tavern is assimilated to a man in constant search for truth while intoxication symbolizes meditation.

The tavern keeper who is a "sheik", with a developed mind, pours wine (the ultimate knowledge) to people who come to the tavern, according to their capacity.

Khayyam believes that people can obtain knowledge of God through meditation.

The general readers of Khayyam's "Rubayyat" understands that the 'wine' stated in the poem does not mean the intoxicating drink like brandy and the "Saki" is not at all a waitress who goes from table to table serving drinks in a modern restaurant.Khayyam says that the night Koel goes in search of truth and loves the pretty rose which symbolizes the divine knowledge. Thus, the traveller can have a rest in special places before he reaches his destination (ultimate knowledge).

These places where the traveller chooses to stay temporarily are labelled as 'obedience', 'self-control', 'anger' or 'hunger'.

The traveller's persistent love for his aim transports him further.

Philosophy misinterpreted

Omar Khayyam's works, particularly Rubayyat are practically available in translations in most civilised languages and we discover varied layers of meaning in what is superficially stated in them.

As Prof. S.A. Imam duly points out, one could grasp the inner philosophy of Rubayyat and Persian poetic tradition if one could be as powerful a poet as the Khayyam himself. Sometimes the ideas expressed in Rubayyat may carry erotic connotations in the viewpoint of the reader and he may believe that Omar Khayyam is a passionate follower in sensual pleasures and temporal matters. Yet the original work of Rubayyat has been written in a way which allows reader to get whatever meaning he wishes.

"O friends! I have entered the second marriage within my house. Now I am living with the daughter of wine." These lines are from Rubayyat.

Rubayyat

A reader who is totally unaware of the tradition of mysticism, may suspect a longing for Polygamy in Omar Khayyam's mind. But actually Khayyam was a man of a high level of morality and a man with a life of asceticism.

The reference of the marriage with the "daughter of wine" may be misunderstood by the reader. Here "wine" signifies the ultimate knowledge obtained through meditation, victory and obeying the will of god. In the mystic tradition, metaphorical language is deftly employed to create multiple layers of meaning.

Khayyam never resorted to writing poetry as a means of living but he employed poetry as a powerful vehicle to communicate the emotions and moods which gripped his mind at a certain point in life.

In this regard, Rubayyat, his famous poem, was written in different phases in Khayyam's life and it reflects ideas, opinions and trends of his time. In short, spirituality is the undercurrent of the apparently secular themes in Rubayyat which presents Khayyam's emotions and queer concepts in rhythmic and beautiful language.

The main theme of Rubayyat constitutes the inescapable destiny of human life, love, death, short life and value of religious life.

The value of Rubayyat depends on beautiful portrayal of rose gardens and night koels coupled with the sweetness of poetry and philosophy of life.

Death

According to the authors of Khayyam biographies, this philosopher poet had foreseen the moment of his death. On the fateful final day of his life in 1129 AD, Omar Khayyam was reading "Ashshifa" a famous book written by Avisenna. He was seventy four at the time of his death. He is said to have summoned some "good people" and transferred all his property to them.

He fasted throughout the day and in the evening, kept his head on the ground.

He whispered his last thus."O god! I tried my best to understand you by the ability that you conferred on me. Forgive me for my sins.

It was this knowledge which brought me to you!"