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A brief introduction into the philosophical concepts behind the 'nuqta'.

This is a humble exercise in thought. So as it is of thought, we are undertaking


an exercise in philosophical discourse. Science and all modern knowledge rests
ultimately on such discourse. It is therefor in the domain of philosophy that we
shall primarily discuss the understanding of the nuqta and will refer to the nu
qta in other uloom or fields of understanding with in the philosophical context.
The nuqta is an arabic word literally meaning the dot or the point. In Quranic t
erminology it signifies the dot under the line of the letter Bay, the letter wit
h which we have the beginning of the verse bissmillah.
Now it is noted down by almost all Islamic authorities that the bismillah is the
blueprint of the Quran and the reality of that ultimately lies in the bay and t
hen the nuqta. So we can argue that the nuqta of the Quran is the point beginnin
g of the emergence of the Quran in time. The Quran reveals it self in the three
dimensional space and the fourth dimension of time as the nuqta first.
Therefor it is not surprising that in ilm-ul-Kalam or literal exegesis or in sim
ple words in the Islamic theology domain the nuqta is the first point of the wri
tten word as the divine pen began to write the book of the universe. That first
word being the great Kun or BE as in kun-faya-Kun or Be and it Is. In ilm-ul-Kal
am the thunderbolt of that energy of the first word created the cosmos. The word
derived its energy from the nuqta as the vibration of the nuqta created the wor
d. The simplest example that we can give to state the point of this understandin
g is that any written word first begins with the nuqta of the pen, the dot befor
e the line. The Quran as a whole ofcourse is the written expression of the reali
ty of the heavens as each sign and symbol and verse is the structure of whose pr
ojection is the reality that we know. The nuqta is thus the essential structure,
as well as the superstructure. Every thing as it were begins with the point or
nuqta and ends at the nuqta in our prism of time and its relevant motion or spee
d.
It is however not surprising that when the muslims first came across Greek knowl
edge, they embraced it as the understanding form of the wise man Luqman before i
t was passed down to Socrates, and saw divine understanding in Greek Philosophy,
the domain of which was called Knowledge. Scholars like Ibn-e-Sina identified t
he nuqta with the Greek Logo. The Logo being the causeless cause, the cause that
is the beginning of all causes but itself does not require a cause. It is the e
ssential point and an essential principle. The Logo a square shaped object in de
tail was it was thought identifiable with the Kaba of Abraham passed down to Moh
ammed. The fact that Imam Ali was born in side the Kaba is therefor significant
also to him having been called the nuqta it self.
The Logo as it were landed from Mythos as Abraham and Ismail gave it shape in ma
tter. The sacred stone higra-e-aswad was an addition from mythos representing ch
aos to add to the order of the Kaba in the centre of the universe.
The logo was therefor the nuqta and the Kaba maintaing the order of reality as w
e know it in thought and logic. However, the men of faith or the Mutakallameen s
ubmitted to the Kaba or in heathen days they placed idols in the Kaba by taking
advantage of the presence of hijra-e-aswad in it. However, the Kaba as is the nu
qta are the symbol of essential Unity, Oneness and Order while the Bay the line
represents or can be said to be accomodating, Diversity and chaos.
So while we have understood that the nuqta was identified with the logo by the p
hilosophers it is interesting to note what the Mystics or Urafa from Irfan 'felt
' about the nuqta. They saw the nuqta as the reality of the self the point from
which human concious sees. The point of the self is a shadow of the reality of t
he nuqta and only in annihilation of the self or its complete glorification in d
arkness can one liberate the shadowy nuqta of the self to merge with the real an
d one and only nuqta of which every thing is.
It would be also important to note that the followers of Hikmat or Wisdom which
balances between the other uloom through journeys and dialogues in the form of t
he Hukama or the wise men, as to what they have to say. They see the nuqta as th
e word in motion. For them the dialogue of reality between the Lover and the bel
oved is based on the movement of the nuqta. The origin of colour in thought of p
hilosophy is based on the vibration of the nuqta. Also, the faith of man is subl
imed by submission to the nuqta as the point of the written word.
It would also be important to note in reference to the field of Quantum Physics
that there is a reality of the particle and the wave. Each are inseperable and O
ne. This reality is based in the timeless or at the emerging point of time throu
gh potential reality. There have been attempts in the academia to identify the w
ave with the bay and the particle with the nuqta. The attempt to become divine i
n spirit in the field of Post structuralism and Post semiotics has also been an
attempt to decode reality by reading the written word to which the West has reac
hed. There is growing awareness of the word Kun or Be. There is a further attemp
t to unlock the secrets of the nuqta. The nuqta meanwhile smiles back. This was
meant to be a joke.
Ali Rizvi