Analysis of scientific and philosophical views in the quatrains of Omar Khayyam | Статья в журнале «Молодой ученый»

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Рубрика: Философия

Опубликовано в Молодой учёный №40 (330) октябрь 2020 г.

Дата публикации: 03.10.2020

Статья просмотрена: 54 раза

Библиографическое описание:

Юнусова, Г. А. Analysis of scientific and philosophical views in the quatrains of Omar Khayyam / Г. А. Юнусова. — Текст : непосредственный // Молодой ученый. — 2020. — № 40 (330). — С. 86-87. — URL: (дата обращения: 29.11.2021).

This article discusses the scientific and philosophical views of the great philosopher Omar Khayyam on education. The article analyzes the works, treatises and quatrains of Omar Khayyam, discusses their important ideas and philosophical views that have not lost their relevance until this day.

Keywords: Omar Khayyam, philosopher, poet, mathematician, education, rubai, quatrains, education, spirituality, mind, philosophy.

В данной статье рассматриваются научные и философские взгляды великого философа Омара Хайяма на тему образование. В статье анализируются работы, трактаты и рубаи Омара Хайяма, обсуждаются их важные идеи и философские взгляды, которые не потеряли своей актуальности до этого дня.

Ключевые слова: Омар Хайям, философ, поэт, математик, образование, рубаи, воспитание, духовность, разум, философия.

Since the humanity has emerged, its interest and curiosity in all creatures on earth does not know the limit. From ancient times, the people of science made an unprecedented contribution to the modern world of tarragon through their scientific views and created discoveries. One of such people is undoubtedly the great philosopher, poet, astrologer, mathematician and physician of the great philosopher Abulfath Umar ibn Ibrahim Khayyam Nishopuri.

Mohammad Shahrazuri, author of a little-used history of learned men, bearing the title of “Nazhet-ul-Arwah”, devotes to Khayyam the following passage:

“Omar Al-Khayyami was a Nishapuri by birth and extraction. He (may be regarded as) the successor of Abu Ali (Avicenna) in the various branches of philosophic learning; but he was a man of reserved character and disliked entertaining (sayyik al- atan). While he was in Ispahan he perused a certain book seven times and then he knew it by heart. On his return to Nishapur he dictated it (from memory) and on comparing it with the original copy, it was found that the difference between them was but slight. He was averse both to composition and to teaching. He is the author of a handbook on natural science, and of two pamphlets, one entitled “Al-Wujud” or (Real Existence) and the other “Al-Kavn iv'al Taklif”. He was learned in the law, in classical Arabic, and in history. [2]

In the Middle Ages, when they were called “different aspects of philosophical sciences”, very diverse sciences were understood as the subject of philosophical Sciences: the sciences of “philosophy” were divided into theoretical sciences, they included “higher science” or “metaphysics” (philosophy, in our word), “secondary science” mathematics and “lower science”, and political, legal and spiritual knowledge were included in it.

“He is knowledgeable in every field, in various fields of philosophy, especially in mathematics”, says geographer Zakaria al-Kozwini in his cosmographic pamphlet “Asir al-bilad and ahbaral-ibad” (On the Monuments of Cities and Servants of God). [1]

No one has solved the tangled secrets of eternity,

No one has set foot beyond the orbit (of human understanding),

Since, so far as I can see, from tyro to teacher,

Impotent are the hands of all men born of women.

Omar Khayyam (Translated by Edward Fitzgerald). [2]

Through these verses, the poet pointed out that no matter how much knowledge the scholars have acquired, no matter how much they have mastered the secrets of secular and religious sciences, not a single thousandth of the mysteries of this world have been fully studied and understood. So the more you know, the less you know.

With them the Seed of Wisdom did I sow,

And with my own hand labour'd it to grow:

And this was all the Harvest that I reap'd

I came like Water, and like Wind I go.

Omar Khayyam (Translated by Edward Fitzgerald). [2]

Analyzing the works of Umar Khayyam, his quatrains, we can witness that he repeatedly stated that the source of his basic knowledge is the teacher, the one who sows the seeds of spirituality in the human heart.

The seed of wisdom is planted in the human heart by a self-aware teacher, but soil conditions and plant care depend on the sincerity of the student. Following in the footsteps of teachers, we must sow the seeds of wisdom in the soil of our minds and water ourselves daily with the water of nurture. Self-discipline does not mean self-suffering. It is a way that allows you to organize and concentrate the uncontrollable forces of the mind, developing a lifestyle that brings true happiness. We will find the key to true happiness and bliss only if we strictly adhere to the methods of self-discipline and get rid of bad habits and desires that lead to despair. If we are weak, conflicted, and our minds are full of worries, we will sink into the ground like water. But when it comes to spiritual education and the pursuit of knowledge, all the laws of nature serve the perfection of our psyche. If a person values his time without giving in to worldly desires, if he does not waste knowledge, if he can put science above worldly desires, then our spirit and understanding will be able to move in all directions. Because the essence of life is in the acquisition of knowledge.

In Umar Khayyam's quatrains, romantic, philosophical, religious and mystical ideas are expressed in completely unique colors and tones. They behold objects of a precious nature in their natural character, and for this reason, the greater part of their words have a spiritual and visionary meaning. For instance, when Khayyam mentions wine, he means a knowledge of God, which, extensively considered, is the love of God. Wine, viewed extensively, is also love: love and affection are here the same thing. The wine-shop with them means the “murshid i kiamil” (spiritual director), for his heart is said to be the depository of the love of God; the wine-cup is the “telkin” (the pronunciation of the name of God in a declaration of faith as: There is no God but Allah), or it signifies the words which flow from the murshid's mouth respecting divine knowledge, and which, heard by the “salik” (the Dervish, or one who pursues the true path), intoxicates his soul, and divests his mind (of passions) giving him pure, spiritual delight. [2]

My enemies erroneously have called me a philosopher,

God knows I am not what they have called me;

But, as I have come into this nesting place of sorrow,

In the end I am in a still worse plight, for I know not who I am.

Omar Khayyam (Translated by Edward Fitzgerald). [2]

These verses are not merely poetic allusions, but words based on deep observation and reflection; Khayyam confidently interprets the mind as a traditional moral and aesthetic tool.

Omar Khayyam made a great contribution to the development of human science, made a number of important discoveries in mathematics, astronomy and physics. In his quatrains, science is so harmonious with enlightenment, gnosis with love, and truth with human destiny that they affect the human heart as a whole and illuminate them with the enlightenment of knowledge.


  1. Омар Хайям. Трактаты. — Москва, 1961.
  2. The sufistic quatrains of Omar Khayyam. — M.Walter Dunne Publisher,1901.
  3. Парамахамса Йогананда. Вино мистики. Духовный взгляд на “Рубайят” Омара Хайяма. 2003.
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Основные термины (генерируются автоматически): CCS, ISJ, ISSUE.

Ключевые слова

spirituality, education, philosophy, Omar Khayyam, philosopher, poet, mathematician, rubai, quatrains, mind
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