Gazi Abdulla-hel
Baqui’s Rubaiyat Unveil a New Horizon to View Modern Life Reconnecting with
Optimism through Spiritualism in the Age of Turmoil
Shammi Akter,
Associate Professor,
Department of English
Leading University,
Sylhet, Bangladesh.
Abstract: Today, the world
moves faster than before. With the growth of technology, expansion of trade,
and rise of wealth, shaken political activities turn the whole world split into
and leaving people worried and anxious about life. In this setting, books and
poems give us a place to pause and think about our existence. This paper
examines Baqui’s Rubaiyat -i-Gazi Abdulla-hel Baqui as a poetic answer to the
problems of today’s life. By picking out themes and symbols of Baqui’s poems,
the study shows how Baqui blends elements of Persian -Sufism with Bangla
culture to paint a new picture of spirituality. The poet questions about money,
global ties, loneliness and confusion about morals. At the same time, Baqui
offers spirituality, love, knowing oneself, kindness, duty, and freedom inside
as weapons to face these problems. The symbols of sharab, the cupbearer, the
beloved, the journey, the rose, the night, and the self-imprisonment appear
again and again. They become the pictures of awakening to divine beauty of
learning about one’s own self, doubt, and free from ego and possessions. The
study shows that Baqui’s hopeful tone is not naïve or running away. Baqui’s
philosophical journey from death to thought, from spiritual life to morally
change and hope can build a footing of spiritual resilience. By welcoming
change with peace in society, Baqui’s Rubaiyat show that spirituality is not a
way to run from the world. It is a way to meet the world with courage, and
fairness. The paper comes to its conclusion by expressing that Baqui’s mix of
awareness, human hope, and modern social sense gives us a new way to see
today’s life. It proves that spirituality still matters in today’s world that
feels more chaotic than before.
Keywords: Modern Life, Mortality, Optimism, Spirituality, Turmoil
Age
1.0 Introduction:
The twenty-first century is often called a time of
change. In this era of 4IR (Fourth Industrial Revolution), scientists have
found things to make people’s lives easier and smarter. New inventions are
everywhere, and the whole world is connected through those new inventions. Even
with these new inventions and changes, there are still big problems. The
ongoing wars, money problems, arguments of people, clash of religion and
culture are making this world get worse day by day. Sometimes it makes people
perplexed; they don’t even know what to think or what to do. The level of
confusion is so extreme that it even makes people often feel alone. So, the
contemporary world is marked by unprecedented technological advancement
throughout the globe, political instability, social fragmentation,
environmental crises, economic uncertainty, and an age of psychological
alienation. Although modern civilization has achieved progress globally in
science and material prosperity, people often find themselves spiritually
disoriented and emotionally exhausted. In such an age of digitalization,
literature can become more than an aesthetic experience. Literature can be used
as a tool for providing a philosophical and spiritual space in which humanity
rediscovers meaning, hope, mortality, and inner harmony. Baqui’s Rubaiyat -i-Gazi Abdulla-hel Baqui
can be approached from this perspective. His Rubaiyat -i-Gazi
Abdulla-hel Baqui offers a meditative path to ponder over human existence,
mortality, spirituality, moral responsibility, and the possibility of hope and
suffering. Baqui’s poetic vision encourages readers to search for an enduring
spiritual center within the instability of modern life. Of seeing spirituality
as a way to escape from materialistic worldly problems, Baqui’s Rubaiyat can be
considered an inner strength that helps to deal with the problems of real life.
His writing is significant because his poetic vision not only holds spiritual
ideas; instead, it is an attempt to reawaken people to the problems people are
facing today. So, this paper is a modest
attempt to explore how Baqui’s Rubaiyat open up a new way of looking at modern
life by bringing hope and spirituality together. This paper aims to examine Baqui’s
Rubaiyat -i-Gazi Abdulla-hel Baqui as a new chapterin literature through
which contemporary existence may be understood not merely in terms of material
success or external circumstances but through spiritual awareness, optimism,
self-reflection, and ethical consciousness.
2.0 Gazi Abdualla-hel Baqui and The Bangla Rubai
Tradition:
Rubai is known to be a product of Persian tradition and
is mainly connected with the work of Omar Khayam. Traditionally, it is short;
supreme ideas are used with a rhyme scheme pattern A A BA. This form of verse
is traditionally unique and great for thinking about life, death, love, time,
fate, good times, spirit, and the limits of people. Baqui’s rubai is important
for all these reasons. His poems ask about human fate, the brief span of human
life, and the silence of the cosmos, mirroring the anxieties brought on by
rapid modernization of industrial development. So, the presence of existential
uncertainty is also the key element of considering a modern rubai.
“Life
is like a drop of water accumulated on an arum leaf
Its
liquid body topples as the light wind blows over it.”
(Rubai
no:156, VoI.2, Tran: by Baqui)
Baqui’s quatrains ask each individual to have the answer to
what makes life worth living. How should life be? How should people deal with
pain? What is important when things fall apart? What is the link between being
rich and feeling good? All these questions make Baqui’s poetry unique. His
Rubaiyat can be seen as playing the role of inviting us to think about life. It
is the spiritual side of the quatrains. Baqui, who is a poet, researcher,
translator, and critic, has made a journey to the literary rubai tradition, with
a Persian rhyme scheme pattern but introducing his own metrical measures,
setting, rhythms, language, tone, etc. Baqui has published more than two
thousand Rubaiyat in Bangla, containing three volumes titled Rubaiyat
-i-Gazi Abdulla-hel Baqui, dealing with diverse ideas and concepts. While
focusing on Rubaiyat-i-Gazi Abdulla
hel-Baqui, Prof. Abdul Mannan (2016) highlighted
his opinion as follows:
“Abdulla-hel Baqui has surpassed not only Khayyam-Hafiz
of Persia, but also the Rubai-composers of our country in terms of the number
of Rubaiyat. The number of his poems in his 1st and 2nd
Volumes is 804+766 respectively, being a total of 1570 Rubaiyat. Thus, the
total number of lines is 6280, which is comparable only to an epic.”
(From “Review” Magazine in Bangla, published by Bangla
Discipline, KU. Tran by Baqui, p- 24-27)
On the basis of varied themes of love, beloveds, and love
of Saki, Baqui’s poems are deeply emblematic and expressive with metaphors and
symbols. In his poetry, the poet has aimed to bring together all his poetic
vision, knowledge, and experiences related to the wisdom of life and the world.
While crafting his quatrains, Baqui has created a kind of vision that is the
actual portrayal of the spiritual values and metaphysical thoughts. The poet,
translator, and critic Baqui is very interested in Persian writing, dealing
with Sufi ideas from his earlier age of life. His first edition of Rubaiyat was
published in 2006 and expanded in 2014, is an effort to bring the rubai form
into Bangla through his own writing, not just translation. The second edition
is a 410-page book published by Nahar publications. Baqui’s works cannot be denied
for another reason. The quatrains of Baquiare not copies of Omar Khayam or a
repetition of Old Persian ideas. Rather, Baqui’s quatrains also deal with the
elements of Bangla culture, with current problems and his own thoughts.
“Why the flash of beauty of green Bangla is no more seen,
Humanity has seen possessed by envy and acts of terror.
The human devil has made a loud cry and causes profuse
tears,
Where is the ruling and strong command? Who will control
that demon?
(Rubai no: 26, VoI.2, Tran: by Baqui)
So, this distinction is crucial. In fact, Baqui is not
simply transferring traditional Persian poetry into Bangla. Rather, the
composition of his Rubaiyat brings Persian mystical traditions into contact
with Bangla culture, social values, morals, and above all Bangla experiences.
In addition, he actively participated in creating a cross-cultural literary
dialogue through his quatrains.
“In
this world all are bound on all sides as by octopus,
When
one riddle is solved, another shoots an arrow.
If you
are mistaken, start searching the loved ones,
And tie
up your birth, life and soul with the braids of Beauties.”
(Rubai
no:25, VoI.1, Tran: by Baqui)
Therefore, the success of Baqui can be understood as a
form of literary cultural synthesis. While the traditional Persian literary
aesthetics provide the formal and symbolic base in crafting the quatrains, on
the other hand, the Bangla language and contemporary consciousness provide the
experiential substance. As a result, Baqui’s poems are simultaneously representations
of traditional and modern, local and universal, spiritual and material.
3.0 Objectives:
This study aims to examine Baqui’s Rubaiyat -i-Gazi Abdulla-hel Baqui as a response to the
existential, moral, social, and spiritual crises of modern life. It
investigates Baqui’s synthesis of Persian-Sufi traditions and Bangla cultural
consciousness to analyze his recurring vocabulary and to explore how
spirituality, self -knowledge, love, compassion, and inner freedom generate a
form of critical optimism. The study further seeks to demonstrate that Baqui’s
spirituality is not escapist but transformative, connecting spiritual awakening
with ethical responsibility, social harmony, and resilience in an increasingly
turbulent world.
4.0 Methodology:
The study, here employs a qualitative, interpretive, and
text-centered approach to look at Baqui’s Rubaiyat -i-Gazi Abdulla-hel Baqui.
The methodology primarily focuses on investigation, including textual analysis
and explanation. A hermeneutic method will be applied to interpret the
figurative, moral, and socio-political aspects of his volumes of Rubaiyat. The
existing discussion of the paper will be based on the various critical reviews
for its secondary scholarship. All these findings will be synthesized and combined
to provide a coherent understanding of Baqui’s perspective, which remains
relevant in the age of turmoil.
5.0 Modern Life and its Predicament:
The present day of human beings is being changed by rapid
technological growth, worldwide links, and the problems of city life, material
progress, and huge access to information. Though modernity frequently promises
happiness through economic prosperity and also assures service to humanity, all
individuals still face diverse problems even nowadays. They grow anxious, they
are alienated, morally weak, spiritually empty, and lose bonding with others,
with nature, and even with themselves.
Another problem of modern life is the clash between
material progress and inner fulfillment. The speed of life frequently leaves
little room for contemplation. Consumerism pushes people to judge success by
wealth, possessions, status, and social praise. As a result, modern individuals
can get stuck in rivalry and craving while ignoring inner calm and moral
values. Another key problem of modern life is alienation. Science and
technology make life easier. But this scientific development does not
necessarily make modern individuals happier or spiritually more satisfied.
Modern life also shows uncertainty and existential
anxiety. Political fights, war, poor economy, climate problems, technological
upheaval, and quick social shifts make people unsafe and confused. From a
philosophical point of view, the trouble of modern humanity looks like a loss
of center. Modern individuals have more knowledge and power than those of
earlier generations. Still, they lack of insight, purpose, and spiritual
guidance. In the age of digitalization, the presence of spirituality, compassion,
moral awareness, and inner peace is equally important for the overall
development of a human being. In this connection, the poetry of Baqui can be
looked at, because of the fact that his writings are connected with thinking
about the current life of human beings and the spiritual ideas. The poet
upholds the theme of new visions in literature. His rubai-work also carries an
excellent note of humanitarian patience and sentiment from the real massive
experiences of life. As various gruesome pictures of the contemporary time have
emerged; so Baqui’s poems summon the readers to Sufi practices and personal
insights.
“Ceaseless
human pollutions are taking place across the globe,
Delving
into hearts of all, a tint of love is slim to have.
Ruin
and harm are being nurtured in this hellish world,
Of all
pollutions, the vilest is of human that reaches the peak.”
(Rubai no: 114, VoI.2, Tran: by Baqui)
Considering all these modern elements, we can say one of
the most important features of Baqui’s poetry is its critical awareness of
modern civilization. A. H. Baqui’s poetry questions whether external prosperity
can produce genuine inner happiness. In this regard, Baqui’s quatrains contrast
material possessions with the inner quality of a human being. The main concept of
Baqui’s poems is that the world may live without material success but cannot
truly survive without good souls. A society may have impressive infrastructure,
sophisticated buildings, expanded technology, wealth, and advanced
communication system. Yet, if people lose compassion, conscience, love and
spiritual awareness, civilization becomes internally impoverished. So, Baqui’s
Rubaiyat ask people to look beyond what they observe.
“Many
magnificent buildings, riches and pomp and grandeur,
Without
all these, the world can very easily go on.
Without
so many good things, value of the world will not decrease,
But,
opinion is ‘without good people, the world will not run at all’.
(Rubai
no: 35, VoI.1, Tran: by Baqui)
Baqui’s poetry is a search for the purpose of life,
asking how a person can preserve dignity and hope in the face of suffering and
uncertainty. His work does not simply describe the crisis of meaning; rather,
it seeks a spiritual response to that crisis. Baqui’s question to his readers:
what has modern civilization done to the human soul?
“The
best charm of the world is the ornaments of true love,
Having
that very grace from Laily, Majnu gets transformed.
Forgetting
the world when you are drawn to Saki shedding bliss,
In that
formless love, the love-form is then lost.”
(Rubai
no:34, VoI.1, Tran: by Baqui)
Again,
Baqui’s voice speaks,
“The
accumulation of wealth is a fault of mankind,
Their
ideas and acts indicate that these are for future necessity.
The time, when one will grow richer or one poor, is unknown,
Where
lays the wealth? The death -serpent hisses.”
(Rubai
no:59, VoI.1, Tran: by Baqui)
Therefore, the poet shifts readers' attention from
material success to the internal happiness of mind. Baqui speaks of a broad
tradition of modern literary and philosophical criticism concerned with
alienation and spiritual emptiness.
6.0 Globalization and the Fear of Living Today:
Baqui’s view of globalization is very important for
today’s context. On one side, globalization suggests that people are happy and
comfortable these days; on the other side, reality shows that many people are
suffering due to loneliness and horror. So, people may participate in global
networks while millions of them remain disconnected from their own. Hence, the
importance of this observation lies in its psychological dimension. Baqui
identifies this paradox poetically.
“Globalization
-Modernization-these two words sweat profusely,
On the
left and right none knows the actual meanings of these two.
The
ears are deafened with their echoes as examples every moment.
Where
is the cure for this fever whose acuteness begets debate”?
(Rubai
no:114, VoI.2, Tran: by Baqui)
One of the reviewers of Baqui’s rubaiyat talks about her
observation. Dr. Mandana, an Iranian university faculty (2024), appreciates
Baqui’s view of globalization as follows-
“Baqui’s
four-line stanza poems express profound feelings, emotion and variegated
thoughts employing a range of wonderful literary techniques. What is most
important about Baqui’s Rubaiyat is that he, like the Iranian Rubai composers,
has tried his heart and soul to nurture a profound spiritual yearning,
expressing its outcome through a widerange of topics. Thus, he emerges asa
mystic”.
(From
Rubaiyat-i-Gazi Abdulla-hel Baqui,
Vol: 111, Book Flap)
Thus, Baqui’s spirituality becomes an answer to
alienation, an option to overcome the fear of loneliness in today’s world. The
song of spiritual consciousness is rather a way of recovery of the human being
with the self, with other human beings, nature, and the divine.
7.0 From Materialism to Spiritual Awareness:
One of the striking features of Baqui’s poems
is the movement from external existence toward inner consciousness. The poet
repeatedly suggests that the transformation of life begins with the
transformation of the human soul. A
particular rubai is cited here-
O Saki, you have reserved the garden of my frolicking
with three knots,
As the first knot is untied, black perfume envelops my
existence.
If the second door is opened, I keep bathing in the
stream of creamy butter,
I sweat all over in the stormy rain with the open of the
last door.
(Vol: 111, Tran by
Baqui)
In the above rubai, the image of
self-imprisonment has been used as a powerful metaphor for psychological and
spiritual bondage. The idea here can be interpreted at various levels. It may
portray human ego, pride, greed, prejudice, and extensive materialism. This
idea is very important for the contemporary world. Nowadays, people think
freedom means having access to money without thinking about anything else,
doing politics, using power unnecessarily, misuse of technology, etc. But here
Baqui gives a different meaning of freedom. According to his opinion, a person
might have freedom in the world but still be stuck in fear, anger, want,
jealousy, ego, or pride.
As a modern poet, Baqui’s discovery of mystic
philosophy in the traditional pattern deserves praise, and hence his quatrains
are worth reading for readers. Thus, Professor Emeritus Dr. Anisuzzaman (2024)
values the poet’s creativity with the following words:
“But, I believe that a good number of his Rubaiyat reveal
his concept of divine love as a spiritual
philosophy which is truly a part of Bangla mystic literature. So far I think
this poet follows the style and rhythm of the Rubaiyat of Omar Khayyam, a
renowned poet in Persian literature and is inspired by the great mystic poet
Jalaluddin Rumi's theology. Nevertheless, the poet emerges with his own
characteristics.”
(Tran: by Kulsum Keya, in bd Metro Online Paper, Feb. 16,
2024)
Baqui’s spiritual perspective encourages the
individual to cultivate humility, compassion, patience, gratitude, self-knowledge
and moral responsibility. In this context, he says that spiritual awareness of
a human being can transform the sufferings of a man into an opportunity, and a
sense of mortality can encourage individuals to reassess their priorities and
seek a deeper understanding of existence. In this sense, Baqui believes
spirituality is not an escape from reality but a way of confronting reality
with courage and wisdom.
“My human birth, created for the ceaseless greed for your
beauty,
How can I leave this jewel and I do not feel shame at
all.
If there is sin, beholding this beauty, that sin is in my
fate,
I can never quit this divine bliss; I will step into such
infatuation”.
(Rubai no: 97,
VoI.1I, Tran: by Baqui)
Thus, Baqui’s spirituality is fundamentally emancipatory.
8.0 Love as a Spiritual Idea:
The most common theme of Rubaiyat is love as Baqui
depicts in his various quatrains. He simultaneously talks about sensuous love,
conjugal love, material love, and divine love in his verses. His findings
towards love unfold the various shades of meanings and newer dimensions. To
him, love possesses the supreme power to transcend everything and create the
path of divine purity into the human soul.
“My whole life is busy in the matter of sweet sharab,
Where is this juicy-honey available that will mould the heart?
When there is ample of it, the monument of love is built
up,
From the peak, the lover announces ‘Love is the lesson of
the Lord.”
(Rubai no: 143, VoI.1I, Tran: by Baqui)
He uses Persian spiritual symbols to generate ideas about
spiritual life. Sharab (the divine liquor) has been used in Baqui’s poem as
wisdom. This kind of language connects Baqui with the concepts of Persian Sufi
writers like Rumi, Hafiz, Sadi, Jami, and Omar Khayyam. Though he uses these
ideas but shows his own wisdom as a Banglee rubai poet. To appreciate on the
literary quality of Baqui’s Rubaiyat, Mustafa Zaman Abbasi (2024) says:
“Recently Rubaiyat-i Gazi Abdulla-hel Baqui has
come to my hand. His 1570 Rubaiyat are in front of me. After going through the
poems from the first to the last, I felt as if Nazrul has himself reappeared,
or Omar Khayyam has re-entered the Bangla language anew. The themes are love,
beloved and Saki of love. It is not true that the climate of Iran and the
climate of Bangladesh are not same. The Rubaiyat are not composed in such a
manner that they cannot be finished reading by a single day, because, the mood
of one Rubai is quite different from another. These Rubai lines are of no value
to a person who is not a lover.”
(Tran. by M. Rahman, in bd Metro Online Paper, Feb. 29,
2024)
The poet Baqui again draws his philosophical notion,
mentioning thus,
“Saki, the graceful bestower, colours her lips with the
colour of honey,
Now I belong to another and my human nature evades me.
I am very expert in sipping sharab but at what distance
the goal lies,
In the World I am unclaimed, so invoke the name of
Merciful Allah.”
(Rubai no: 166, VoI.1I, Tran: by Baqui)
For Baqui, this is an important philosophical
proposition. In his Rubaiyat, Baqui presents love with two-fold meanings.
Baqui’s poetry seeks to reunite both love and peace to heighten the quality of
his Rubaiyat; he believes that social stability and peace can be attained only
by spreading love and generating awareness among the people of the society. In
this connection, he invites for the unity of men with the cultivation of love,
as it has been unfolded in Rubai no. 7.
“In fact, there is nothing ‘bad’ associated with human
life,
In reality, the distortion of good is deemed to be bad!
If eatable fruits are not eaten, they rot gradually,
Thus, the good is spoiled, and the responsible ones make
evil.”
(Rubai no: 07, Voi. I, Tran: by Baqui)
9.0 The Use of Symbols for the Ideas of Spirituality:
As Baquì’s vision is spirituality, spiritualism in his
Rubaiyat may be understood as a movement from existence toward deeper
self-awareness and a meaningful relationship with the divine. In this context,
he uses various symbols to convey the idea of spirituality. His use of words
from the Persian creates a sense of a world where normal things have various
meanings. So, this part of Baqui’s poetry is worth looking at carefully.
|
Symbols |
Meaning |
|
Sharab(Persian `wine’) |
Joy/Spiritual Ecstasy |
|
The Cupbearer |
A Teacher/ The Spiritual Gude |
|
The beloved |
Beauty |
|
The Journey |
Moving toward Truth |
|
The Rose |
Beauty and Divine Action |
|
The Night |
Not Knowing |
The critical study of Baqui’s poem also shows that the
use of Persian cultural imagery such as Sharab, Saki, the Pitcher, Love,
Beloved, rose, and nightingale in his poems also simultaneously incorporates
the tapestry of Bangla life, celebrations of joys and sorrows of the country
people, their laughter or tears, societal norms and views. The intimate
relation between the countrymen and the land has been portrayed poetically and
beautifully in his short poems. Such an example can be drawn from the following
rubai.
“When my life rests in beloved’s heart, the beautiful
Moon swings,
The kingfisher forgetting its catch turns eyes to behold
this scene.
Polash—Jaba flowers in such a curious sight grow more
colourful,
The tiny bud in the leafy bower opens her petals very
slowly.”
(Rubai no: 166, VoI.1I, Tran: by Baqui)
10.0 Optimism without Escapism:
Poet Baqui can be called an optimistic poet with regard
to the Rubaiyat because his vision of life does not stop at the suffering,
alienation, uncertainty and ethical crisis of modern times. The poet Baqui
searches for hope, spiritual renaissance, love, peace, integrity, and harmony.
His optimism is not therefore escapist, but rather an optimism emerging from
the confrontation with human sufferings.
Traditionally, the Rubaiyat offer an excellent framework
for reflecting upon mortality, impermanence, loss, and uncertainty of life. Optimism
in this context is not happiness. It is a refusal to allow darkness or
pessimism in man’s life. The individual who possesses awareness can discover
the meaning of optimism even in difficult circumstances. Such optimism becomes
a form of resistance against despair. However, in Baqui’s hands, such awareness
of mortality is transformed into an impulse to lead a meaningful and moral
life. His poetic logic can be represented as follows-
Mortality - Reflection - Spiritual Renaissance - Moral Transformation -
Hope
This is the brief representation of Baqui’s optimism that
shows its difference from pessimism. He acknowledges the darkness of the world,
yet he seeks light amid the darkness.
“There are dark spots on the Moon but not in her
luminary,
The sea is full of billows as well as magnanimity.
The fiery heart of the stony black mountain does not
topple,
Beloved is the friend out of season and her chest is full
of glories.”
(Rubai no:139, VoI.1I, Tran: by Baqui)
One of the important contributions of Baqui’s Rubaiyat is
its emphasis on optimism. His vision does not deny the existence of suffering,
death, injustice, and uncertainty. Instead, it suggests that human beings can
respond to these realities through hope and spiritual resilience. The poet also
does not ask human beings to leave society because society is imperfect.
Instead, he asks human beings to transform themselves so that society can
change, too. The poet changes the words of the rubai into today’s hope. The
sharab becomes knowledge, and the beloved becomes divine beauty; the journey
becomes finding oneself, the cage becomes the limits of ego. Thus, Baqui’s
poems are the source of hope and inner spirituality.
11.0 Discussion:
The importance of Baqui’s rubaiyat can be seen through
the link between problems and spiritual answers in the context of modern times.
|
Modern Problem |
Poetic Answer |
|
Materialism |
Inner Happiness |
|
Alienation |
Love and Meeting people |
|
Violence |
Peace and kindness |
|
Worrying |
Trust and Knowing More |
|
Being Selfish |
Being Humble |
|
Moral Uncertainty |
Ethical Responsibility |
|
Extreme Desire |
Knowing Yourself |
|
Social Fragmentation |
Universal Human Solidarity |
|
Spiritual Emptiness |
Reawakening of the sacred |
This shows why Baqui’s poems should get more attention in
getting scholarship around the world. His poems do not just talk about the
problems of the present day. Moreover, it suggests a way to deal with them.
This way is not only religious or only modern. It is poetic, ethical, personal,
and spiritual also.
12.0 Conclusion:
Baqui’s Rubaiyat is a modern articulation of an endeavor
to grapple with anxieties of modern life. Balancing contemporary life invites
confusion, conflict, materialism, alienation, and moral ambiguity with the
demands of the modern world. Baqui has created a new path to reflect and renew
one’s spirituality/ inner health. Baqui’s Rubaiyat is unique in that case. It
expresses a spirit of humanistic optimism and a spirit of presence. Baqui’s
optimism is not only a dream but a spirit born in and of suffering, and in a
desire to go beyond and to transcend suffering. Baqui offers the modern
individual self and with this moral responsibility, and the consciousness of
the divine, together with love and compassion, and most importantly, moral
peace. In these aspects, Baqui’s Rubaiyat challenge the boundaries of
modernity’s pessimistic outlook and show that spirituality, instead of being
obsolete and dated, has the power to offer mandatory hope.
Therefore, the distinctive strength of Baqui’s Rubaiyat
lies in its synthesis of spiritual consciousness and humanistic optimism. His
optimism is neither naïve nor detached from suffering. Ultimately, Baqui’s
Rubaiyat can be read as the Poetics of spiritual resilience. His poetic voice
does not deny the turmoil of modern existence; rather it teaches the individual
of how to confront that turmoil without losing hope. By crafting the human self
with spiritual values, Baqui creates a poetic space where despair can be
transformed into reflection, alienation into self-discovery, and uncertainty
into renewed hope. In an increasingly turbulent world, Baqui’s Rubaiyat
consequently unveil a significant new horizon for understanding modern life.
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29, 2024.
Anisuzzaman, Dr., ‘A Critical Survey on the
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