Thursday, December 28, 2006

91)The 'ayat' as a verse of scripture and the 'ayat' as a sign in nature.

The previous post, no. 90, is a perfect coming together or confluence of a 'composition' by the Natiq, or Speaking prophet, and a 'composition' by the Universal Soul. Both wellsprings of knowledge, as the Al-Sijistani-Khusraw cosmological doctrine goes, receive 'tayyid' or inspiration from the Universal Intellect and incorporate a 'composition' around that Intellect, the Natiq using words, sentences and the Arabic language to fashion a scripture, the Universal Soul using fundamental particles of matter to fashion a material universe that moves and acts in multiple dimensions, including time.

The timeless, instantaneous intellect that inspired the Prophet to fashion his composition 1400 years ago is the same timeless, instantaneous intellect that inspired the Universal Soul to fashion its composition 12-14 billion years ago, and man to use his sequential, rational intellect in the 20th century to uncover the 'ayat' or sign in nature that exactly matches the written 'ayat' or verse of scripture. Of course, to comprehend the deepest allegorical significance of either of the two 'ayats' or signs, we would have to go to another wellspring of knowledge, the Founder of interpretation, or 'Asas', whose role it would be to 'unincorporate' both ayats to reveal the true nature of the Intellect that inspired their creation in the first place. The cycle from Unity to multiplicity and multiplicity back to Unity, within the totality of "God's creation", would then be complete.


Islam, eminently logical, placing the greatest emphasis on knowledge, purports to understand "God's creation":Aga Khan 4.
The God of the Quran is the One whose Ayats(Signs) are the Universe in which we live, move and have our being:Aga Khan 3