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Journal articles on the topic 'Omar Khayyam Omar Khayyam'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

Cooper, Glen M., R. Rashed, and B. Vahabzadeh. "Omar Khayyam, the Mathmetician." Journal of the American Oriental Society 123, no. 1 (2003): 248. http://dx.doi.org/10.2307/3217882.

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2

Ļaviņš, Imants. "Omāra Haijāma rubaju atdzejojumi latviešu valodā." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/2 (March 11, 2021): 246–53. http://dx.doi.org/10.37384/aplkp.2021.26-2.246.

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In Latvia, unlike in other countries, the poetry of the outstanding Persian encyclopedist and poet Omar Khayyam Nīshapūrī (1048–1131) was discovered relatively late, when the poet Andrejs Kurcijs translated his quatrains. It must be admitted that even today, for the Latvian reader Omar Khayyam happens to be almost the only one poet of the Islamic world they would recognise. Omar Khayyam’s rubais have not lost their popularity until this day, as evidenced by a large number of re-published rubai translations by Kurcijs. His poetry translations are quite similar to what Edward FitzGerald once cal

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3

Aminrazavi, Mehdi. "Omar Khayyam: Poet, Rebel, Astronomer." Iranian Studies 43, no. 4 (2010): 569–71. http://dx.doi.org/10.1080/00210862.2010.495592.

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4

Silva, Rosangela Araújo da, and Bernadete Barbosa Morey. "Álgebra islâmica de al-Khwarizmi a Omar Khayyam." Boletim Cearense de Educação e História da Matemática 8, no. 23 (2021): 654–64. http://dx.doi.org/10.30938/bocehm.v8i23.4966.

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A álgebra das equações tem seus primórdios na ciência islâmica medieval. Este trabalho é um recorte de uma pesquisa doutoral mais ampla em desenvolvimento que envolve a análise do tratado algébrico de Omar Khayyam (1048-1131), cujo título é Al-Risala fi-l-barahin ‘ala masa’il al-jabr wa-l-muqabala (Tratado sobre demonstrações dos problemas da álgebra e almuqabala). Ao se tratar de álgebra das equações, torna-se imprescindível citar o sábio al-Khwarizmi (780-850), que escreveu um tratado algébrico, conhecido até os dias de hoje como a Álgebra de al-Khwarizmi (780-850). O presente trabalho é sob

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5

Mik Salmina. "KONTRIBUSI OMAR KHAYYAM DALAM BIDANG MATEMATIKA." Visipena Journal 7, no. 1 (2015): 29–37. http://dx.doi.org/10.46244/visipena.v7i1.290.

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Pengetahuan mengenai sejarah matematika dapat membantu dalam menentukan tujuan pengajaran dan pengetahuan dari pokok bahasan tersebut. Dengan pendekatan sejarah, pokok bahasan tersebut dapat disajikan sebagai usaha manusia untuk berkembang, yang terbentuk secara perlaha-lahan selama ribuan tahun oleh berbagai individu. Matematika tidak dapat dipisahkan dari sejarahnya, karena akan kehilangan makna. Sebagian besar buku sejarah matematika tidak banyak mengandung rujukan tentang matematika dari Timur. Akibatnya para pengajar matematika dan juga mahasiswa banyak mengetahui studi mengenai peradaban

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6

Minakar, Milad, and Amir Hossein Chitsazian. "The Study of Rubaiyat attributed to Khayyam in Movies." CINEJ Cinema Journal 8, no. 2 (2020): 324–52. http://dx.doi.org/10.5195/cinej.2020.271.

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Among the literati and men of culture of Iran, it is not exaggerated to call Khayyam one of the vaguest figures. One might recognize him certainly and resolutely through his philosophical and scientific works; however, it was his Rubaiyat attributed to him which created many arguments. This paper studies Hakim Omar Khayyam’s Rubaiyat in English and Persian language feature and non-biographical movies; hence, biographical movies depicting factual or imaginary life of Khayyam or any serials, TV productions, documentaries, non- English, non- Persian movies are not included. The aim is to expound

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7

Özdural, Alpay. "Omar Khayyam, Mathematicians, and "Conversazioni" with Artisans." Journal of the Society of Architectural Historians 54, no. 1 (1995): 54–71. http://dx.doi.org/10.2307/991025.

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The main purpose of this article is to substantiate the proposition that mathematicians and architect-artisans had collaborated through special meetings, called conversazioni in the text, for the application of geometry to architecture in the Islamic world. A meeting reportedly attended by Omar Khayyam furnishes convincing evidence for this proposition. The study expands on the untitled treatise written by Omar Khayyam as a response to a question raised at this meeting. The treatise is about a problem that concerns an ornamental pattern, the story of which can be traced in two other works on g

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8

Vali Siadat, M., and Alana Tholen. "Omar Khayyam: Geometric Algebra and Cubic Equations." Math Horizons 28, no. 1 (2020): 12–15. http://dx.doi.org/10.1080/10724117.2020.1770495.

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9

Khalil, Ahmed,H. "Mathematical Figures in the Rubaiyat of omar khayyam." مجلة کلیة الآداب بقنا 5, no. 4 (1995): 63–85. http://dx.doi.org/10.21608/qarts.1995.113617.

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10

Livshits, Vladimir. "A Sogdian Precursor of Omar Khayyam in Transoxania." Iran and the Caucasus 8, no. 1 (2004): 15–18. http://dx.doi.org/10.1163/1573384042002975.

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11

Cole, Juan. "The Rubaiyat of Omar Khayyam and Muslim secularism." Studies in People's History 3, no. 2 (2016): 138–50. http://dx.doi.org/10.1177/2348448916665716.

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The fact that quatrains known as Rubiyat of Omar Khayyam were not really composed by the twelfth century astronomer of that name, but composed by various hands and made into collections later, is widely accepted. This paper examines under what political and social atmosphere in later times, the collections began to be compiled, and what elements of scepticism, irreligion, mysticism and even rationalism entered into them. It is argued that the collections retained their popularity and freely circulated wherever Persian was cultivated down to modern times.

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12

Linden, Sebastian. "Omar Khayyam: Abhandlung über die Teilung eines Viertelkreises." Mathematische Semesterberichte 59, no. 1 (2011): 103–25. http://dx.doi.org/10.1007/s00591-011-0094-x.

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13

GONZÁLEZ FERNÁNDEZ, Martín. "Omar Khayyám (1040/62-1131/32) y la filosofía árabe / Omar Khayyám (1040/62-1131/32) and Arab philosophy." Revista Española de Filosofía Medieval 21 (October 1, 2014): 119. http://dx.doi.org/10.21071/refime.v21i.5910.

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This article analyzes the figure of Omar Khayyam (Nîsâbur, Persia, ca. 1040/62,- ca. 1131/32, Nîsâbur) by looking at his famous quatrains or rubayat,focusing on the reception and review of the Arab philosophies of his time, and the defense that he makes of Persian Archaic, Zoroastrian, Mazdean and Manichean culture and philosophy.

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14

Khalil (book translator), Roshdi, and J. Lennart Berggren (review author). "Omar al-Khayyam, Algebra wa al-Muqabala: An Essay by the Uniquely Wise 'Abel Fath Omar bin al-Khayyam on Algebra and Equations." Aestimatio: Critical Reviews in the History of Science 7 (December 21, 2015): 54–59. http://dx.doi.org/10.33137/aestimatio.v7i0.25925.

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15

Wulan, S., and D. Pratiwy. "The Spiritual States (Ahwal) in the Rubaiyat of Omar Khayyam." KnE Social Sciences 3, no. 4 (2018): 864. http://dx.doi.org/10.18502/kss.v3i4.1993.

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16

Margreiter, Reinhard. "Mostafa Vaziri: Liberation Philosophy: From the Buddha to Omar Khayyam." Philosophischer Literaturanzeiger 72, no. 4 (2019): 367–73. http://dx.doi.org/10.3196/2194584519724100.

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17

Devlin, K. "Algebra wa Al-Muqabala: an Essay by the Uniquely Wise rhringAbel Fath Omar Bin Al-Khayyam on Algebra and Equations * By OMAR KHAYYAM, translated by ROSHDI KHALIL." Journal of Islamic Studies 20, no. 3 (2009): 428–30. http://dx.doi.org/10.1093/jis/etp031.

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18

Drozhzhina, Marina N., and Sitora D. Davlatova. "Sufi Symbolism in Tolib Shakhidi’s Televised Ballet The Rubaiyat of Omar Khayyam." Music Scholarship / Problemy Muzykal'noj Nauki, no. 1 (March 2018): 66–73. http://dx.doi.org/10.17674/1997-0854.2018.1.066-073.

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19

Ozdural, Alpay. "A Mathematical Sonata for Architecture: Omar Khayyam and the Friday Mosque of Isfahan." Technology and Culture 39, no. 4 (1998): 699. http://dx.doi.org/10.2307/1215845.

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20

Ozdural, Alpay. "A Mathematical Sonata for Architecture: Omar Khayyam and the Friday Mosque of Isfahan." Technology and Culture 39, no. 4 (1998): 699–715. http://dx.doi.org/10.1353/tech.1998.0099.

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21

Decker, C. "Edward Fitzgerald and Other Men's Flowers: Allusion in the Rubaiyat of Omar Khayyam." Literary Imagination 6, no. 2 (2004): 213–39. http://dx.doi.org/10.1093/litimag/6.2.213.

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22

Kaiserlian, Michelle. "The Art of Omar Khayyam: Illustrating FitzGerald's "Rubaiyat.". William H. Martin , Sandra Mason." Papers of the Bibliographical Society of America 102, no. 4 (2008): 537–39. http://dx.doi.org/10.1086/pbsa.102.4.24293699.

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23

Zaripova, Dilfuza Bakhtiyorovna. "The role of didactic works in world literature." International Journal on Integrated Education 3, no. 2 (2020): 10–14. http://dx.doi.org/10.31149/ijie.v3i2.316.

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In the 10th - 11th centuries, Persian - Tajik fiction began to develop, with some governors, especially Samanis, paying much attention to the development of Persian poetry. Literary centers were established in Bukhara, Samarkand, Marv, Balkh and Nishapur. The great speakers like Rudaki, Daqiqiy, Firdavsi, Asadi Tusi, Nosir Khisraf, Omar Khayyam, Nizami Ganjavi from the Tajik, Iranian and Azerbaijani nations were educated. Each of these writers has their own way of life and creativity, artistic style and literary services. Accordingly, these writers, who have lived and worked in such places as

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24

LEWIS, FRANK. "GERTRUDE BELL, The Hafez Poems of Gertrude Bell (Bethesda, Md.: Iranbooks, 1995). Pp. 176." International Journal of Middle East Studies 33, no. 1 (2001): 117–19. http://dx.doi.org/10.1017/s0020743801221060.

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Though Sir William Jones's captivating English version of a ghazal of Hafez, first published in 1771, inspired many translators in the final years of the 18th and early years of the 19th century, none succeeded in producing a living, breathing body of Hafez's work in English. Goethe, of course, lavished his admiration on Hafez in the West–Östliche Divan, and Ralph Waldo Emerson echoed and amplified this praise in America with a number of English translations of von Hammer-Purgstall's German renditions of Hafez. All this attention from trend- and style-setting literary figures did Hafez the fav

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25

Whissell, Cynthia. "Emotion and Closure in the Sound Expressiveness of Quatrains from Fitzgerald's Rubaiyat of Omar Khayyam." Empirical Studies of the Arts 18, no. 2 (2000): 135–49. http://dx.doi.org/10.2190/r59x-f3l2-ac8f-j99e.

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This article follows two branches of Tsur's cognitive poetic theory to their logical conclusion and applies them to Fitzgerald's Rubaiyat of Omar Khayyam where they are fully validated. The first branch emphasizes the expressiveness of speech sounds (phonemes) and the second branch the importance of the Gestalt principle of closure to poetry. Rubaiyat were phonetically transcribed and their phonemes were then categorized in terms of emotional character. The closural device of a return to baseline described the preferential use of active phonemes in the rubaiyat while the closural allusion of d

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26

Tehrani, Fleur T., and Gerry Leversha. "A simple approach to solving cubic equations." Mathematical Gazette 100, no. 548 (2016): 225–32. http://dx.doi.org/10.1017/mag.2016.58.

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Finding the roots of cubic equations has been the focus of research by many mathematicians. Omar Khayyam, the 11th century Iranian mathematician, astronomer, philosopher and poet, discovered a geometrical method for solving cubic equations by intersecting conic sections [1]. In more recent times, various methods have been presented to find the roots of cubic equations. Some methods require complex number calculations, a number of techniques use graphical methods to find the roots [e.g. 2, 3] and some other techniques use trigonometric functions [e.g. 4]. The method presented in this paper does

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27

Rahmani, Assist Prof Abdolrazagh, Associate Prof Eshagh Rahmani, and ,. MA student ,. Zahra Sakhaei manesh. "The impact of the quartets Omar Khayyam in the poetic experience of the Iraqi poet Zahawi." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 226, no. 3 (2018): 475–90. http://dx.doi.org/10.36473/ujhss.v226i3.106.

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The universality of literature has had great effects on literary unity. In this area, the effects of Arabic and Persian reflect the development of in-kind modeling of literary and literary overlap and become a wide field of comparative studies. Khayyam is considered to be one of the greatest men of the fifth century AH and has left a great literary imprint in the world of art and literature. One of the most famous of its variants is the reference to its quartets, which seem to have conflicting views of the universe and the Creator at first sight. This duplication, which we find in the quartets

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28

Alborz Ghandehari. "Struggle and the Politics of Translation: Martin Luther King Jr., Omar Khayyam, and the Persian Translation of Intersectionality." Critical Ethnic Studies 3, no. 1 (2017): 23. http://dx.doi.org/10.5749/jcritethnstud.3.1.0023.

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29

Seyed-Gohrab, Ali Asghar. "Mehdi Aminrazavi, The Wine of Wisdom: The Life, Poetry and Philosophy of Omar Khayyam (Oxford: Oneworld, 2005). Pp. 404. $34.95 cloth." International Journal of Middle East Studies 40, no. 1 (2008): 163–64. http://dx.doi.org/10.1017/s0020743807080300.

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30

Radaviciute, Jurate. "Jurate Radaviciute, Devoid of (E)motion: Farah’s Story." Open Cultural Studies 2, no. 1 (2018): 790–96. http://dx.doi.org/10.1515/culture-2018-0072.

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Abstract This essay investigates the theme of emotionlessness in Salman Rushdie’s novel Shame; the research is carried out within the theoretical framework of postmodernism. In the novel, otherwise filled with strong emotions such as love, hate and shame, one character, Farah Zoroaster, can be singled out as a person characterised by a lack of emotion. The question raised in this research is about the place of emotionlessness in the narrative of the novel and the functions it performs. It is discovered that although Farah has a unique position in the novel, her story is intertwined with those

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31

Deborah A. Kent and David J. Muraki. "A Geometric Solution of a Cubic by Omar Khayyam … in Which Colored Diagrams Are Used Instead of Letters for the Greater Ease of Learners." American Mathematical Monthly 123, no. 2 (2016): 149. http://dx.doi.org/10.4169/amer.math.monthly.123.2.149.

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32

Balaban, Adem, Bünyamin Çağlayan, and Rahım Ombashı. "An Approach to Study of Tasavvuf in Albanian Literature: From Conception to the Tasavvuf Attendance." European Journal of Language and Literature 3, no. 1 (2015): 118. http://dx.doi.org/10.26417/ejls.v3i1.p118-134.

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Hafiz Ali Korça had singled Islamic mysticism and its poetics, the tasavvuf, Oriental Sufi literature of Omar Khayyam. Nezim Berati, author of the Divan, the names mutesavvif. The form and manner of spiritual cleansing, uplifting, lighting internal and external, in order to obtain the agreement of God and eternal bliss, has singled out the Eqrem Çabej to Naim Frashëri poetic beginnings. Religious feelings helped him strengthen ethnic sense. The Divan, in complex form of oriental supplied popular culture, written text spoken text (sung text). Paid the debt that had to Albanian oral literary cul

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33

Bubb, Alexander. "The Race for Hafiz: Scholarly and Popular Translations at the Fin de Siècle." Comparative Critical Studies 17, no. 2 (2020): 225–44. http://dx.doi.org/10.3366/ccs.2020.0360.

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The great Persian lyric poet Hafiz was first translated into English by Sir William Jones in the 1780s. In the course of the nineteenth century many further translations would appear, initially intended for the use of oriental scholars and students of the Persian language, but increasingly also for the general reading public. The paraphrasers or ‘popularizers’ who devised the latter category of translation competed with professional scholars to shape the dissemination and popular perception of Persian poetry. Owing to a variety of factors, the middle of the nineteenth century saw a marked decl

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34

Taher-Kermani, Reza. "The Rubáiyát: A Labour of Love." Victoriographies 7, no. 1 (2017): 76–80. http://dx.doi.org/10.3366/vic.2017.0261.

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This is an essay on the genesis of the Rubáiyát of Omar Khayyám. The contention is that the Rubáiyát ensued, at least, partly from the affection that Edward FitzGerald had for his friend and mentor in Persian, Edward Byles Cowell. FitzGerald used Omar Khayyám as an excuse to stay in touch with his dear friend Cowell, who left England after introducing him to Khayyám and his poetry. But FitzGerald soon fell in love with ‘Omar’, his new Persian mentor, and replaced the love that he had for Cowell with the one he developed for ‘Omar’. The result of this love was the Rubáiyát of Omar Khayyám.

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35

Mana Aleahmad. "The Effect of Ideology on the Form and Content of Edward FitzGerald’s Translation of Khayyam's Rubaiyat." LingLit Journal Scientific Journal for Linguistics and Literature 2, no. 2 (2021): 75–82. http://dx.doi.org/10.33258/linglit.v2i2.461.

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The present study attempted to examine Edward FitzGerald, who would translate Omar Khayyam's Rubaiyat (1859), was interested in Persian poetry. Translation deals with power and authority and most of the time the ideology of source text changes in favor of the dominant ideology of target text. Victorian people‘s scornful outlook toward East led to ideological manipulation of source texts by translators such as Fitzgerald. His strange reduction in his translations, especially in Khayyam's Rubaiyat results in the necessity of investigating his translation from ideological point of view. Surprisin

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36

Ernst, Carl W. "Ruba’iyat of Omar Khayyam, translated and annotated by Ahmad Saidi. Preface by Seyyed Hossein Nasr, 277 pages, bibliography, index. Berkeley: Asian Humanities Press, 1991. ISBN 0-89581-898-1." Middle East Studies Association Bulletin 27, no. 1 (1993): 98–99. http://dx.doi.org/10.1017/s0026318400027036.

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37

Avery, Peter. "Ruba'ryat of Omar Khayyam. Translated and annotated by Ahmad Saidi, preface by Seyyed Hossein Nasr. pp. xxiv, 277. Berkeley, Calif., Asian Humanities Press, 1991. US $60.00 (cloth), US $20.00 (paperback)." Journal of the Royal Asiatic Society 3, no. 2 (1993): 275–76. http://dx.doi.org/10.1017/s135618630000448x.

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38

Aminrazvi, Mehdi. "Omar Khayyām on Theodicy." Journal of Islamic Philosophy 11 (2019): 33–44. http://dx.doi.org/10.5840/islamicphil2019113.

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39

Bhai Solanki, Dr Mayurkumar Mukund. "Man’s Helplessness Against Destiny in Ernest Hemingway’s The Oldman and The Sea." SMART MOVES JOURNAL IJELLH 8, no. 6 (2020): 1. http://dx.doi.org/10.24113/ijellh.v8i6.10611.

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Ernest Hemingway, an American writer, produced considerable novels in the history of English literature. Hemingway’s The Oldman and the Sea is a story of an old man's struggle and his helplessness against destiny. Like Greek tragedians, Hemingway accepts the harshness of destiny in man’s life. It is very well said “Man proposes and God disposes" that denotes the role of destiny in man's life. The story of The Oldman and the Sea is universal because it reveals how human beings struggle to get something in life but sometimes crushed under the wheels of destiny. The old man has an indomitable spi

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40

Talattof, Kamran. "The Rubáiyát of Omar Khayyám. Bibliography." Iranian Studies 45, no. 6 (2012): 852–53. http://dx.doi.org/10.1080/00210862.2012.726883.

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41

Skau, Michael. "Jack Kerouac's Rubáiyát: The Influence of Omar Khayyám." Journal of Popular Culture 48, no. 3 (2015): 487–506. http://dx.doi.org/10.1111/jpcu.12279.

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42

Çelīkkol, Ayşe. "Secular Pleasures and FitzGerald’s Rubáiyát of Omar Khayyám." Victorian Poetry 51, no. 4 (2013): 511–32. http://dx.doi.org/10.1353/vp.2013.0029.

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43

Taher-Kermani, Reza. "Fitzgerald's Anglo-Persian Rubáiyát." Translation and Literature 23, no. 3 (2014): 321–35. http://dx.doi.org/10.3366/tal.2014.0162.

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This article examines Edward FitzGerald's translation practice and the poetics of his Rubáiyát of Omar Khayyám (1859) in order to to enrich and supplement previous critiques. FitzGerald succeeded in ‘Persianising’ his re-writing of the rubáiyát by importing matter of peculiar Persian significance. In order to identify it, his translation of Khayyám needs to be read with, so to speak, a Persian eye; it has to be scrutinized as a native critic would read and analyse the poetry of, for example, Hāfiz. This is the fundamental approach of this essay.

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44

Kaiserlian, Michelle. "Omar sells: American advertisements based onThe Rubáiyát of Omar Khayyám, c.1910–1920." Early Popular Visual Culture 6, no. 3 (2008): 257–69. http://dx.doi.org/10.1080/17460650802443043.

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45

Reason, Akela. "Love and Death in Elihu Vedder’s Rubáiyát of Omar Khayyám." American Art 29, no. 2 (2015): 119–25. http://dx.doi.org/10.1086/683355.

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46

Azizpour Shirfroush, Ali Asghar. "The impression and affection of Ilia Abumazi from Omar Khayam Neishabouri." Journal of Language and Literature 6, no. 3 (2015): 71–75. http://dx.doi.org/10.7813/jll.2015/6-3/15.

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47

Shirfroush, Ali Asghar Azizpour. "The Impression and Affection of Ilia Abumazi from Omar Khayam Neishabouri." Journal of History Culture and Art Research 5, no. 4 (2017): 149. http://dx.doi.org/10.7596/taksad.v5i4.591.

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48

Di Sia, Paolo. "An Historical - Didactic Introduction to Algebra." International Letters of Social and Humanistic Sciences 66 (February 2016): 154–61. http://dx.doi.org/10.18052/www.scipress.com/ilshs.66.154.

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In this Paper we Consider a Teaching Educational Introduction to Ideas and Concepts of Algebra. we Follow a Historical Path, Starting by the Egyptians and the Babylonians, Passing through the Greeks, the Arabs, and the Figure of Omar Khayyām, for Coming to the Middle Age, the Renaissance, and the Nineteenth Century. Interesting and Peculiar Characteristics Related to the Different Geographical Areas in which Algebra has Developed are Taken into Account. the Scientific Rigorous Followed Treatment Allows the Use of the Paper Also as a Pedagogical Introduction to this Fundamental Branch of Curren

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49

Jermyn, Scott. "Loaves of Bread and Jugs of Wine: Three Translation of Omar Khayyám." Meta: Journal des traducteurs 34, no. 2 (1989): 242. http://dx.doi.org/10.7202/003263ar.

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50

Mohseni, Mohammad Reza. "MéDitation Sur Les MystèRes De La CréAtion Paul ValéRy Et Omar Al KhayyâM." حوليات التراث, no. 12 (2012): 63–79. http://dx.doi.org/10.12816/0006717.

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