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Number of posts : 154
Birthday : October 14 1988
Registration date : 2007-02-01

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PostSubject: Nature   Nature Icon_minitimeApril 21st 2007, 11:34 am

What Should Be Learned From Spring

The following text is an excerpt from three lectures given by Ayatollah Morteza Motahhari, the great Islamic philosopher and thinker, during the period from March 26-28, 1959. The lectures also deal with other subjects besides spring. However, only the parts on the subject of spring have been extracted and quoted here. Those lectures are included in the book titled "Bist Goftar" (Twenty Lectures) by Morteza Motahhari, published by Islamic Publications Office, Sixth Edition, 1981. Ayatollah Motahhari was martyred by some counter-revolutionary elements right after the victory of the Islamic Revolution in 1979.

Inclination for Variety and Renewal

Man gets bored with monotony by nature. He likes variety. Desiring new things is part of the man's nature. But what is the secret? Why does man yearn for something with full enthusiasm but when he obtains it, his enthusiasm subsides and, at times, he gets tired of it and may even begin to hate it?

Some believe that the secret lies in the qualities and characteristics incorporated into the man's nature. They argue that man always craves for things which he does not posses, but as soon as he owns those things, all his desire and craving vanishes.

Others have a more mature attitude. They remark that in the man's nature, there e exists a more exalted and perfect ideal, a beloved one which is infinite perfection. Those holding the second view on man believe that he looks for a certain thing in which he thinks he has seen a trace of his perfect ideal. However, they add, when he obtains it, he realizes that he has ben mistaken, taking it for that ultimate perfection. Thus, he states looking for something else which could satisfy his inner desire for perfection.

The quest will continue endlessly unless he meets his real beloved one, his perfect ideal. Overwhelmed with joy and bliss, he will be integrated into the infinite perfection and will clam down forever with no more boredom or melancholy.

"Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest." (13:28)

Regarding the heaven, the Holy Qur'an states, "Surely those who believe and do good deeds, their place of entertainment shall be the gardens of paradise. Abiding therein; they shall not desire removal from them." (18:107, 108)

The above verses underline a difference between the worldly and heavenly bounties and blessings. It follows that, in this world, man desires change and diversity but, in the hereafter, he will have no such desire.

At any rate, it is clear that man, in this world, likes variety and renewal because they create joy and cheerfulness, particularly if the variety and renewal are in the life and nature, which surely remove man's weariness and boredom.

The same fact has been heeded by religion. One day in the week, Friday, and one month nit he year, the holy month of Ramadhan, have been allocated for Worshipping the Almighty, which are a time for spiritual revival and clearing the mind of material and worldly worries and problems.

There is a prophetic tradition saying, "Everything has a spring, a time for renewal and revival. The time of revival of the Holy Qur'an in the hearts of the believers is the holy month of Ramadhan."

Imam Ali (AS(), the First Imam of the Infallible Household of the Holy Prophet (S), said, "Learn the Holy Qur'an, which is the spring of the hearts."

The natural spring is created by the sun, when the distance between the earth and the sun gradually decreases and the warmth of the sun's rays revive the dead nature and awaken the sleeping earth. The spiritual spring is brought about by the brilliant sun of the Holy Qur'an shining on the gloomy hearts and melancholic souls. And man should make the most of both natural and spiritual springs.

Man's Share of Spring The Holy Qur'an frequently points out the revival of the earth in spring in order to teach the people how to be enlightened by such revival and how to make the most of this season.

All the creatures on the earth, from plants and animals to the human beings, have a share of the revivifying season of spring. The verdures and flowers attain full growth and beauty. The animals, horses, cows and sheep, graze on the prairie and fatten.

Man, with his wisdom and understanding, has also a share in this prevailing bounty and blessing. But, what is his share?

To some people, the reviving spring is inspiring. It is a valuable lesson to them, full of points, facts and secrets. However, unfortunately, some other people utilize this season as animals do. That is, their share of spring, the glorious manifestation of creation is only stuffing themselves with food, yelling, brawling and lowering themselves to the ranks of animals. They are also inspired. However, they do not draw their inspiration from the spring but from wicked qualities like corruption, immorality and exceeding the human limits.

Spring is the season of revival, freshness and flourishing of the earth. It is the time when the earth, under renewed circumstances, gets prepared to receive the greatest divine blessings, namely life and vitality.

The revival of the earth is repeatedly highlighted in the Holy Qur'an, some 15 times or even more, so that it will serve as a lesson to man. Indeed the Almighty God, by referring in the Holy Qur'an t spring and revival of the nature after deathly winter hibernation, intends to make the human beings ponder on the creation. The Holy Qur'an indicates that thinking is a key to knowledge and one of the means of communicating with the Creator, the Center and Spirit of the universe.

One of the basic teachings of the Holy Qur'an is inviting man to ponder over the creation to discover its secrets, to think about himself to improve his way of life, and to consider the history and the former nations in order to gain an insight into the divine laws and ways set for the life of mankind.

If thinking is superficial, it will be easy but without any results. However if it is scientific, based on precise data and experiments, or based on the outcome of research, studies and mental work of others, then it will be difficult but very beneficial.

The main pillars of the religion of Islam are monotheism and the belief in the Day of Judgment. Accepting the monotheism, the Unity of the Almighty, requires careful thinking. Also, as the Unitarianism is among the fundamental beliefs of Islam, one has to accept it after ample thought and investigation.

That is why the Holy Qur'an recommends thinking, research and investigation and most of its verse advise the Muslims to try their utmost in this regard.

The important point is that the Holy Qur'an has not dealt with thinking and pondering in a vague manner. Instead, it has mentioned the subjects which the Muslims are required to ponder on.

As it was said earlier, the Holy Qur'an refers to the spring and the revival of nature on some 15 different occasions. In general, the verses touching on this subject can be classified in three categories:

1. The verses that refer to the revival of nature in order to draw attention to the concept of Unitarianism.

2. The verses which cite the revival of nature as a sign of the Resurrection and the Almighty's power to make the dead rise from the graves on the Judgment Day.

3. The verses that have underlined both.

For instance, the following verse belongs to the first category:

"Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its deathly and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand." (2:164)

The above verse calls on the people to think about what they see in the nature in order to be led to the fact that whatever exists in the heavens and the earth has a Creator, Who is Unique.

It is true that thinking should be based on knowledge. Thus, when the Holy Qur'an urges the Muslims to ponder on the natural phenomena, it is also, at the same time, advising them to acquire the necessary knowledge of the nature.

Two examples of the verses which fall into the second category are given below: "And Allah is He Who sends the winds so they raise a cloud, then We drive it on to a dead country, and therewith We give life to the earth after its death; even so is the quickening." (35:9)

"And We send down from the cloud water abounding in good, then We cause to grow thereby gardens and the grain that is raeaped, and the tall palm-trees having spadices closely set one above another, a sustenance for the servants, and We give life thereby to a dead land; thus is the raising." (50:9, 10, 11)

The following three verses are among the verses tat fall into the third category.

"O people! if you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage." (22:5)

"This is because Allah is the Truth and because He gives life to the dead and because He has power over all things." (22:6)

"And because the hour is coming, there is no doubt about it: and because Allah shall raise up those who are in the graves." (22;7)

It can he seen that, in these verses, the revival of nature in the spring forms the basis of thinking and pondering on the rising again to life of all the human dead before the final judgment and the Unity of God as well.
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Number of posts : 50
Age : 27
Registration date : 2007-02-03

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PostSubject: Re: Nature   Nature Icon_minitimeApril 29th 2007, 9:31 am

t is God who raised the skies without support, as you can see, then assumed His throne, and enthralled the sun and the moon (so that) each runs to a predetermined course. He disposes all affairs, distinctly explaining every sign that you may be certain of the meeting with your Lord] (Ar-Ra`d 13:2)

Man was created from clay, and is thus part of nature, not separate from it. This relationship with nature materialises in Islamic living in several ways, the most significant and obvious being death. Muslim burials require the corpse to be washed, have all items removed, and placed in the ground within three days—for an easier return to the earth whence it came.

Within Allah’s universe, man was given a special place. In Islamic teachings, in contrast to those of Christianity, man was not made in God’s image. Rather, Allah distinguished man from His other creations by breathing His own spirit into man. This preferential treatment of God’s creation gave man two privileges not made available to the rest of creation: (1) freedom of choice and (2) specialised knowledge or “creative knowledge” (Rahman).

Freedom of choice allows man the ability to make the decision whether or not to worship Allah and follow His will. The universe, as described before, is governed by the laws decreed for it by Allah, and has, therefore, been in submission to Allah since its creation. Man, however, was given the ability to think, rationalize, and argue the presence of a creator, and then decide whether to submit to Him or not.
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