Color is not only a physical and perceptive phenomenon, it is also a complex cultural construction, resistant to any generalization. For the historian, color is first and foremost a fact of society. Society entails an intercultural truth of color. Talking about green in the Islamic societies will therefore mean reflecting on the basis of exemplifications in various fields, from vocabulary, to literature, to science, to the relationship with nature. Semantic reading:<\/strong>: <\/em><\/strong><\/p>\n\n\n\n Green is synonymous with nature. It is at the origin of life. The usual term is Akhdar \u0623\u062e\u0636\u0631 adjective also attached to the dark concept, meaning sometimes black, dark, gray.<\/p>\n\n\n\n Reference is made of al-kha\u1e0dr\u0101\u2019 as the name of the sky: an additional illustration of the tie between blue and green, often confused in antiquity.\nThe Greeks, the Chinese, the Melanesians, the Neo-Caledonians, the Latins, and others had the same term to designate these two colors. Even without having the extraordinary richness of those of white and black, the terminology of the green is quite extensive. al-kha\u1e0dr\u0101\u2019<\/strong> come nome del cielo: illustrazione supplementare del legame tra il blu<\/u> <\/strong>and verde<\/u><\/strong>, spesso confusi nell\u2019antichit\u00e0. I Greci, i Cinesi, i Melanesiani, i Neo-caledoniani, i Latini, tra gli altri, avevano uno stesso termine per designare questi due colori. Pur senza avere la straordinaria ricchezza di quelle del bianco e del nero, la terminologia del verde \u00e8 abbastanza estesa.<\/p>\n\n\n\n Symbolic reading <\/strong> <\/p>\n\n\n\n With an adequate distance from infernal red and sky blue, green has a median value\nof balance, dear to Islam. With the Arabs, as with many other populations, it is a symbol of nature, prodigy, youth, water. For Islam, the banner of the Prophet \ufdfa became emblematic of the religion. The green color is naturally in the popular spirit of the Arabs to the extent that the \nspoken language is imbued with expressions in which this color expresses joy, wit,\nsuccess.<\/p>\n\n\n\n In the Quran it is written that the inhabitants of the Paradise<\/p>\n\n\n\n \"will have garments of fine and stunned silk, and will be adorned with silver bracelets ... \". Quran LXXVI, 21:<\/p>\n\n\n\n \u0641\u0650\u0636\u064e\u0651\u0629\u064d\u06e2 \u0648\u064e\u0633\u064e\u0642\u064e\u0649\u0670\u0647\u064f\u0645\u0652 \u0631\u064e\u0628\u064f\u0651\u0647\u064f\u0645\u0652 \u0634\u064e\u0631\u064e\u0627\u0628\u064b\u0627 \u0637\u064e\u0647\u064f\u0648\u0631\u064b\u0627 <\/strong><\/p>\n\n\n\n In symbolism and in the occult sciences the emerald has been attributed an esoteric sense and a regenerating power.\nThe Emerald tablet is the name of an opera, which appeared in the Middle Ages, containing all the laws of occultism and the Kabala attributed to Ermete Trismegisto.\nThe Emerald Tablet was translated from Arabic into Latin in 1250.<\/p>\n\n\n\n Recipes were found, before the Christian era, inscribed on an emerald tablet..<\/strong><\/p>\n\n\n\n Ermete Trismegisto or Mercurio Ter massimo<\/p>\n\n\n\n meaning - \u201cErmes the great - thrice, and derives from the Greek\u201d \u0395\u03c1\u03bc\u03b7\u03c2\u03bf\u03a4\u03c1\u03b9\u03c3\u03bc\u03b5\u03b3\u03b9\u03c3\u03c4\u03bf\u03c2. \u0395\u03c1\u03bc\u03b7\u03c2<\/em> \u03bf\u03a4\u03c1\u03b9\u03c3\u03bc\u03b5\u03b3\u03b9\u03c3\u03c4\u03bf\u03c2<\/em>.<\/p>\n\n\n\n According to Athanasius Kircher: <\/p>\n\n\n\n The Arabs call him Idris, from Hebrew Hadores;<\/p>\n\n\n\n and the Greeks Ermete Trismegisto\" (Obeliscus Pamphilius: 91).<\/p>\n\n\n\n the Egyptians Thot but also call him Ptha<\/p>\n\n\n\n Tens of thousands of works of great antiquity and immense importance were credited to Hermes, Trismegist.<\/p>\n\n\n\n \"The green color, Sim n\u0101n\u012b (traditionalist, jurist and theologist ash'arita iraqee, XXI Cc.) \u2013 used to say, is the most appropriate secret mystery of all mysteries \".\nIn Muslim cosmology, Mount Q\u0101f \u062c\u0628\u0644 \u0642\u0627\u0641, the mountain that surrounds the terrestrial world, is made of green emerald, whose celestial vault would derive the color from it.<\/p>\n\n\n In history<\/p>\n\n\n\n Regardless of its origins, the green color was for the past centuries considered to be associated with Islam. The Crusaders, for example, avoided using the green in their coat-of-arms in order not to be confused with their opposing men in the impetus of battle. The Omayyad caliphs of Damascus, great constructors as they were, endowed a splendid caliphal palace, located in the immediate vicinity of the Great Mosque:<\/p>\n\n\n\n the \"green palace\" (al-Kha\u1e0dr\u0101\u2019) for which historians, geographers and travelers witnessed the wonders. Unfortunately, no any trace seems to have remained. The Islamic architecture has a very wide use of green in ceramic and wall decorations, in domes, particularly of the religious buildings, in the areas of the Near East and Central Asia.<\/p>\n\n\n\n In the Quran and in the Muslim tradition\nIdentifying the motivations for which certain symbols and metaphors are produced within a culture \/ civilization, and the paths through which they have maintained a recognizable persistence in it, inevitably involves taking a trip back in time in which this culture is structured. To clarify the sense of the preferent date of the green, it could be useful to study B. Scarcia, that starts from the examining of two texts:<\/p>\n\n\n\n The first text:\n Quran. XXXVI, 79-80;\nSay: \u201cHe who brought them into being in the first instance will give them life [once again], seeing that He has full knowledge of every act of creation:\nHe who produces for you fire out of the green tree, so that, lo! you kindle [your fires] therewith.\u201d<\/p>\n\n\n\n \u0642\u064f\u0644\u0652 \u064a\u064f\u062d\u0652\u064a\u0650\u064a\u0647\u064e\u0627 \u0627\u0644\u064e\u0651\u0630\u0650\u064a \u0623\u064e\u0646\u0634\u064e\u0623\u064e\u0647\u064e\u0627 \u0623\u064e\u0648\u064e\u0651\u0644\u064e \u0645\u064e\u0631\u064e\u0651\u0629\u064d \u06d6 \u0648\u064e\u0647\u064f\u0648\u064e \u0628\u0650\u0643\u064f\u0644\u0650\u0651 \u062e\u064e\u0644\u0652\u0642\u064d \u0639\u064e\u0644\u0650\u064a\u0645\u064c \u0671\u0644\u064e\u0651\u0630\u0650\u0649 \u062c\u064e\u0639\u064e\u0644\u064e \u0644\u064e\u0643\u064f\u0645 \u0645\u0650\u0651\u0646\u064e \u0671\u0644\u0634\u064e\u0651\u062c\u064e\u0631\u0650 \u0671\u0644\u0652\u0623\u064e\u062e\u0652\u0636\u064e\u0631\u0650 \u0646\u064e\u0627\u0631\u064b\u0627 \u0641\u064e\u0625\u0650\u0630\u064e\u0622 \u0623\u064e\u0646\u062a\u064f\u0645 \u0645\u0650\u0651\u0646\u0652\u0647\u064f \u062a\u064f\u0648\u0642\u0650\u062f\u064f\u0648\u0646\u064e<\/strong><\/p>\n\n\n\n Here the \"green\" attribute is the word which becomes primarily meaningful; and the\nword that identifies the context. And the context is expressed in verses 32-33 and 26 that have something to do with the creative quality of God (Allah \ufdfb) through the normal\nparadoxes used in religious texts, that is, the expression of implied interconnectedness\nwithin concepts apparently unrelated by means of logical displacements: in this case,\n(in relation to) pertaining to the green tree and the creation of humanity, of \"other men\"\nby Allah \ufdfb who intervenes, as a super-creator, to transform the inanimate \/ dead\nmateriality of the elements evoked by fire, from the tree, earth, through (from) the green.<\/p>\n\n\n\n The second text: \nis a tradition referring to a woman (Um Haram, wife of Ubada Bin As-Samit) Hadith reported by al-Bukhari, which talks about the credentials that will be part of the group of elect:<\/p>\n\n\n\n \u201cOne day, - narrates the woman \u2013 the Prophet \ufdfa was asleep beside me. He woke up smiling and I asked: \"Why are you smiling?\"<\/p>\n\n\n\n The prophet \ufdfa replied by narrating what he was dreaming: \"I saw among my community people advancing on this green sea, like kings on the throne\"<\/p>\n\n\n\n The woman said to the prophet \ufdfa: \u201cOh Messenger of Allah, call upon Allah to make me one of them\u201d.<\/p>\n\n\n\n \"May Allah \ufdfb put you among them! ...\". said the prophet \ufdfa - \"you will be among the first groups\"<\/p>\n\n\n\n If in the Quranic text, the central point is the creative power of Allah \ufdfb, here it is the salvation force of Islam. The green sea is the path to travel victoriously in order to reach\na new existence, beyond the daily traits and qualities of human events.<\/p>\n\n\n\n These two texts limit the space in which the concept of green works: material and spiritual birth. Obvious is the connection between the first type of birth and nature, the vegetation, the ground: is the reason for fertility. However, this motive finds an ideal parallel in the celestial world, at least judging from the literature of tradition, according to which green is the color of the gentle and angels, and in green are the clothes of the elect.<\/p>\n\n\n\n But we are not in a context of solar liveliness, rather a resurgence of a new life through death that leads to the cancellation of self. In general, the earth is green in so far as it pertains to the sphere of life, however corresponds to a moment of \"internalization\", while it is the red that sends again to the vital energy. What Henri Corbin calls the symbolism of colors in the Islamic theosophy, the degradation of light which passes from white to green, in descending progression towards the underworld, meaning un regressus ad uterum: is equivalent to admitting the presence of the female element as a \"pole\" which presupposes, as its opposite, the shining of the epiphany centered on the Throne, the first element of the Being. This is an esoteric reading.<\/p>\n\n\n\n A unique character: al-Khidr \nOther reflections, other suggestions are induced by the Quranic figure of al-Khi\u1e0dr, \"the green man, the verdant prophet \" who possessed the secret of the water of life and represents, in Islamic tradition, the guide for excellence. This character is the subject of a widespread veneration in the Muslim world and very many are the symbols that involve him.\n A recent important study (Franke, Begegnung mit Khidr: Quellenstudien zum Imagin\u00e4ren\n im traditionellen Islam) provided a global historical phenomenology of loyalty for him.\n The stories and the legend of the al-Khi\u1e0dr are related to the story in the Quran XVIII, 59-81,\n in these essential features: \nMoses (\u0639\u0644\u064a\u0647 \u0627\u0644\u0635\u0644\u0627\u062a \u0648 \u0627\u0644\u0644\u0633\u0644\u0627\u0645) undertakes with his servant a trip in the direction of Majma'al-bahrayn, but as they are reaching their destination, they realize that they have forgotten, for the work of Satan, about the fish they carried with them.<\/p>\n\n\n\n The fish had slipped into water and disappeared. While on their way back looking for it, the two travelers found a servant of Allah \ufdfb.<\/p>\n\n\n\n Moses (\u0639\u0644\u064a\u0647 \u0627\u0644\u0635\u0644\u0627\u062a \u0648 \u0627\u0644\u0644\u0633\u0644\u0627\u0645) tells him that he will follow him so that he teaches him the right way.<\/p>\n\n\n\n They agreed to this point, however, the servant of Allah \ufdfb said to Moses (\u0639\u0644\u064a\u0647 \u0627\u0644\u0635\u0644\u0627\u062a \u0648 \u0627\u0644\u0644\u0633\u0644\u0627\u0645) that he would not understand his actions, and which actions he must not ask him for explanations, consequently, he would not be able to remain with him. He and the servant of Allah \ufdfb set off, and walking along, complete a series of reprehensible actions that apparently cause Moses (\u0639\u0644\u064a\u0647 \u0627\u0644\u0635\u0644\u0627\u062a \u0648 \u0627\u0644\u0644\u0633\u0644\u0627\u0645) to lose patience to a point that fails to stop him from asking for explanations.\nAllah's servant repeated: \"Did I not predict that you would lack patience?\"\nFinally, he moves away from him and, on leaving, he gives him the explanation of his reactions, which had sufficient motivations. Most of the commentators call this \u201cAl-Khadir\u201d the servant of Allah \ufdfb.<\/p>\n\n\n\n Others identify him as the servant of Moses (\u0639\u0644\u064a\u0647 \u0627\u0644\u0635\u0644\u0627\u062a \u0648 \u0627\u0644\u0644\u0633\u0644\u0627\u0645). The two opinions have \ntheir roots in the eastern legend. In fact, the Quranic passage goes back to three main sources:<\/p>\n\n\n\n L\u2019epopeadi \u00a0Gilgamesh<\/u>, il romanzo di Alessandro<\/em><\/strong> e la leggenda ebraica del rabbino Josua ben \u00a0Levi<\/em><\/strong>. <\/p>\n\n\n\n La destinazione del viaggio resta misteriosa, \u00e8 stato ipotizzato che sia il punto \u00a0estremo del mondo dove si toccano i due oceani, quello celeste e quello terrestre;<\/p>\n\n\n\n altri hanno suggerito che si tratti di un luogo situato all\u2019estremo ovest del mondo alloraconosciuto dove si trovano le sorgenti di ogni acqua corrente, di fatto le colonne d\u2019Ercole, incontro del mare romano con l\u2019Oceano<\/em>; secondo altri sarebbe invece il luogo dove l\u2019oceano persiano e il mare romano si incontrano<\/em>, cio\u00e8 Suez. Il pesce indica simbolicamente il cammino; nel luogo dove lo si perder\u00e0, o meglio dove esso ritrover\u00e0 la vita a contatto con l\u2019acqua, l\u00ec si trova la fonte di vita dove al-Khadir abita. Il contatto con quell\u2019acqua gli ha dato il colore verde<\/strong>.<\/p>\n\n\n\n This character appears in the Traditions, in the commentaries of the Quran, in the Sufi handbooks, in the biographical languages, as well as in the legends of the characters, in the travel stories and in the popular narrative. Generally, the texts speak of al-Khadir as a man\nwhom Allah \ufdfb granted a long life and who suddenly appeared in the lives of humans. His interventions were intended to help and bring rescue when needed.<\/p>\n\n\n\n To this feature is connected the fact that today's ambulance service in Turkey is called \"Khidr service\".\nFar from being in rivalry with the prophet Muhammad \ufdfa, the figure of al-Khadir\nit was developed in tradition as his support and helper. At the end of the course, the majority of Muslim scholars rejected the idea of his eternal life, as non-Islamic, (Sura XVIII of the Koran) \nand, consequently, they do not consider him a religious figure with a post in the Islamic history of salvation, but only a mythical creature that must be returned to the kingdom of superstition.<\/p>\n\n\n\n Green = Nature\nThe most common associations are, however, located to landscape: green is associated with regeneration, fertility, rebirth, the paradise is a place full of luxuriant green. In medieval Islam there is a double approach of man to nature: on the one hand, his tension is reduced by the abstract categories; on the other hand, his sense of quiet domain and the right to intervene that comes from Allah \ufdfb, when He declares him His vicar on earth.<\/p>\n\n\n\n Quran II, 30-31<\/strong>:<\/p>\n\n\n\n \u0648\u064e\u0625\u0650\u0630\u0652 \u0642\u064e\u0627\u0644\u064e \u0631\u064e\u0628\u064f\u0651\u0643\u064e \u0644\u0650\u0644\u0652\u0645\u064e\u0644\u064e\u0670\u0653\u0626\u0650\u0643\u064e\u0629\u0650 \u0625\u0650\u0646\u0650\u0651\u0649 \u062c\u064e\u0627\u0639\u0650\u0644\u064c \u0641\u0650\u0649 \u0671\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u062e\u064e\u0644\u0650\u064a\u0641\u064e\u0629\u064b \u06d6 \u0642\u064e\u0627\u0644\u064f\u0648\u0653\u0627\u0652 \u0623\u064e\u062a\u064e\u062c\u0652\u0639\u064e\u0644\u064f \u0641\u0650\u064a\u0647\u064e\u0627 \u0645\u064e\u0646 \u064a\u064f\u0641\u0652\u0633\u0650\u062f\u064f \u0641\u0650\u064a\u0647\u064e\u0627 \u0648\u064e\u064a\u064e\u0633\u0652\u0641\u0650\u0643\u064f \u0671\u0644\u062f\u0650\u0651\u0645\u064e\u0622\u0621\u064e \u0648\u064e\u0646\u064e\u062d\u0652\u0646\u064f \u0646\u064f\u0633\u064e\u0628\u0650\u0651\u062d\u064f \u0628\u0650\u062d\u064e\u0645\u0652\u062f\u0650\u0643\u064e \u0648\u064e\u0646\u064f\u0642\u064e\u062f\u0650\u0651\u0633\u064f \u0644\u064e\u0643\u064e \u06d6 \u0642\u064e\u0627\u0644\u064e \u0625\u0650\u0646\u0650\u0651\u0649\u0653 \u0623\u064e\u0639\u0652\u0644\u064e\u0645\u064f \u0645\u064e\u0627 \u0644\u064e\u0627 \u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e <\/strong><\/p>\n\n\n\n The love for the garden is part of the first approach, a symbol and prefiguration of Paradise. It is constrained within a predetermined order, by which the randomness is eliminated and the excess that nature has left itself can put on stage, flowers, trees and water. The garden is, of course, the mark of a rich residence or the escape place of the prince. It can aspire to be a microcosm. Maybe this is the sense of the zoological garden of Samarra which lay on a surface of 50km2 furrowed by channels that surrounded the spaces intended for wild beasts, while the harmless animals circulated freely between visitors. (The miniatures can tell a lot): An enclosure that surrounds an orchard, which is the most frequent case, a pomegranate that embellishes a courtyard with a fountain in the center, are poor, daily transcriptions of the early garden, but always a microcosm.<\/p>\n\n\n\n Of course, it is not as easy as in Egypt\u2026 (text from Nasir-i Khusraw), or in the oases of Syria. Complementary, rather than contrasting, is the other approach to nature. This is interesting, however, only when there are far-sighted signatories. What is extraordinary confirms God\u2019s free creative power, although it could be revealed as hostile. Man cannot make himself more other than an attentive witness.\nThe habit to cataloging, to encyclopedism, to the analysis of the details that connote the Islamic medieval production does not translate, if not occasionally, into methodical investigation about nature. There is no geology or botany in its own right.<\/p>\n\n\n\n The modernity of \nthe medieval Islam is in the interest of the experimentation, which justifies such attention to the case, even if it is limited to the search for the general law that presides not only over that case, but over all the other cases of the same type.<\/p>\n\n\n\n Lo sguardo sulla natura \u00e8 antropocentrico. La vita umana ne \u00e8 la misura. Il risvolto della cosa \u00e8 la preoccupazione di utilizzare al meglio quanto Allah\ufdfb ha messo a disposizione dell\u2019uomo.<\/p>\n\n\n\n Il segno che l\u2019uomo deve lasciare su questa natura, dono divino, deve essere positivo, metterne in evidenza le potenzialit\u00e0 senza alterarne la fisionomia a dimostrazione della gratitudine verso il Creatore e della consapevolezza della centralit\u00e0 dell\u2019uomo nel progetto divino.<\/p>\n\n\n\n Il Corano afferma, infatti, senza ambiguit\u00e0 che Allah \ufdfb dedica all\u2019uomo l\u2019esistenza del Creato, di cui per altro l\u2019uomo stesso fa parte, chiamando l\u2019universo tutto a fungere da prova lampante del suo essere Dio (Allah\ufdfb.)<\/p>\n\n\n\n \u0625\u0650\u0646\u064e\u0651 \u0641\u0650\u0649 \u062e\u064e\u0644\u0652\u0642\u0650 \u0671\u0644\u0633\u064e\u0651\u0645\u064e\u0670\u0648\u064e\u0670\u062a\u0650 \u0648\u064e\u0671\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0648\u064e\u0671\u062e\u0652\u062a\u0650\u0644\u064e\u0670\u0641\u0650 \u0671\u0644\u064e\u0651\u064a\u0652\u0644\u0650 \u0648\u064e\u0671\u0644\u0646\u064e\u0651\u0647\u064e\u0627\u0631\u0650 \u0648\u064e\u0671\u0644\u0652\u0641\u064f\u0644\u0652\u0643\u0650 \u0671\u0644\u064e\u0651\u062a\u0650\u0649 \u062a\u064e\u062c\u0652\u0631\u0650\u0649 \u0641\u0650\u0649 \u0671\u0644\u0652\u0628\u064e\u062d\u0652\u0631\u0650 \u0628\u0650\u0645\u064e\u0627 \u064a\u064e\u0646\u0641\u064e\u0639\u064f \u0671\u0644\u0646\u064e\u0651\u0627\u0633\u064e \u0648\u064e\u0645\u064e\u0622 \u0623\u064e\u0646\u0632\u064e\u0644\u064e \u0671\u0644\u0644\u064e\u0651\u0647\u064f \u0645\u0650\u0646\u064e \u0671\u0644\u0633\u064e\u0651\u0645\u064e\u0622\u0621\u0650 \u0645\u0650\u0646 \u0645\u064e\u0651\u0622\u0621\u064d\u06e2 \u0641\u064e\u0623\u064e\u062d\u0652\u064a\u064e\u0627 \u0628\u0650\u0647\u0650 \u0671\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u064e \u0628\u064e\u0639\u0652\u062f\u064e \u0645\u064e\u0648\u0652\u062a\u0650\u0647\u064e\u0627 \u0648\u064e\u0628\u064e\u062b\u064e\u0651 \u0641\u0650\u064a\u0647\u064e\u0627 \u0645\u0650\u0646 \u0643\u064f\u0644\u0650\u0651 \u062f\u064e\u0622\u0628\u064e\u0651\u0629\u064d\u06e2 \u0648\u064e\u062a\u064e\u0635\u0652\u0631\u0650\u064a\u0641\u0650 \u0671\u0644\u0631\u0650\u0651\u064a\u064e\u0670\u062d\u0650 \u0648\u064e\u0671\u0644\u0633\u064e\u0651\u062d\u064e\u0627\u0628\u0650 \u0671\u0644\u0652\u0645\u064f\u0633\u064e\u062e\u064e\u0651\u0631\u0650 \u0628\u064e\u064a\u0652\u0646\u064e \u0671\u0644\u0633\u064e\u0651\u0645\u064e\u0622\u0621\u0650 \u0648\u064e\u0671\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0644\u064e\u0621\u064e\u0627\u064a\u064e\u0670\u062a\u064d\u06e2 \u0644\u0650\u0651\u0642\u064e\u0648\u0652\u0645\u064d\u06e2 \u064a\u064e\u0639\u0652\u0642\u0650\u0644\u064f\u0648\u0646\u064e<\/strong><\/p>\n\n\n\n In altri termini, la libert\u00e0 dell\u2019atto creativo di Allah \ufdfb pu\u00f2 non tradursi in arbitro assoluto.<\/p>\n\n\n\n L\u2019uomo pu\u00f2, anzi deve, decodificare il creato, cogliere il senso della sua struttura (Corano. XXI, 30-32). <\/strong>La verit\u00e0\/realt\u00e0 che l\u2019atto creativo di Allah \ufdfb realizza nell\u2019universo va, dunque, portata al livello della comprensione umana. Riconoscere l\u2019ordine, da Allah \ufdfb liberamente impresso al creato, presuppone la capacit\u00e0 umana di postulare le leggi che regolano, secondo ragione, l\u2019universo.<\/p>\n\n\n\n La ricaduta pi\u00f9 immediata di un simile atteggiamento \u00e8 la spinta alla ricerca.<\/p>\n\n\n\n Investigating involves naming, verifying, experimenting, manipulating what surrounds us.<\/p>\n\n\n\n It does not fascinate to look for science where it is found, in classical Greece, as it took \nplace from the 8th century onwards, or, as the solicitation of the prophet \ufdfa, perhaps in China.<\/p>\n\n\n\n Quran. XXI, 79-80. \nHowever, the subordination to man of the created things, which is manifested in his ability \nto unfold them, does not give him the right to diverge in its nature and function.<\/p>\n\n\n\n Things have an intrinsic value; although they are also useful to man. For example, the life cycle of plants or water is particularly a recurring subject: <\/p>\n\n\n\n (<\/strong>Cor<\/strong>(Quran LXXX. 24-32)<\/strong> <\/strong>LXXX,<\/strong> <\/strong>24- 32<\/strong>)<\/strong>.<\/strong><\/strong><\/p>\n\n\n\n \u0641\u064e\u0644\u0652\u064a\u064e\u0646\u0638\u064f\u0631\u0650 \u0627\u0644\u0652\u0625\u0650\u0646\u0633\u064e\u0627\u0646\u064f \u0625\u0644\u0649 \u0637\u064e\u0639\u064e\u0627\u0645\u0650\u0647\u0650\u060c \u0623\u064e\u0646\u064e\u0651\u0627 \u0635\u064e\u0628\u064e\u0628\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0645\u064e\u0627\u0621 \u0635\u064e\u0628\u064b\u0651\u0627\u060c \u062b\u064f\u0645\u064e\u0651 \u0634\u064e\u0642\u064e\u0642\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u064e \u0634\u064e\u0642\u064b\u0651\u0627\u060c \u0641\u064e\u0623\u064e\u0646\u0628\u064e\u062a\u0652\u0646\u064e\u0627 \u0641\u0650\u064a\u0647\u064e\u0627 \u062d\u064e\u0628\u064b\u0651\u0627\u060c \u0648\u064e\u0639\u0650\u0646\u064e\u0628\u064b\u0627 \u0648\u064e\u0642\u064e\u0636\u0652\u0628\u064b\u0627\u060c \u0648\u064e\u0632\u064e\u064a\u0652\u062a\u064f\u0648\u0646\u064b\u0627 \u0648\u064e\u0646\u064e\u062e\u0652\u0644\u064b\u0627\u060c \u0648\u064e\u062d\u064e\u062f\u064e\u0627\u0626\u0650\u0642\u064e \u063a\u064f\u0644\u0652\u0628\u064b\u0627\u060c \u0648\u064e\u0641\u064e\u0627\u0643\u0650\u0647\u064e\u0629\u064b \u0648\u064e\u0623\u064e\u0628\u064b\u0651\u0627\u060c \u0645\u064e\u0651\u062a\u064e\u0627\u0639\u064b\u0627 \u0644\u064e\u0651\u0643\u064f\u0645\u0652 \u0648\u064e\u0644\u0650\u0623\u064e\u0646\u0652\u0639\u064e\u0627\u0645\u0650\u0643\u064f\u0645\u0652<\/strong><\/p>\n\n\n\n L\u2019universo tutto va rispettato, l\u2019uomo ha il divieto di abusare di quanto la terra gli offre e di corromperla: \u201cQuest\u2019ultima dimora noi la serbiamo per coloro che non cercano elevazione superba sulla terra n\u00e9 la corrompono\u201d. <\/p>\n\n\n\n \u0644\u0652\u0643\u064e \u0671\u0644\u062f\u064e\u0651\u0627\u0631\u064f \u0671\u0644\u0652\u0621\u064e\u0627\u062e\u0650\u0631\u064e\u0629\u064f \u0646\u064e\u062c\u0652\u0639\u064e\u0644\u064f\u0647\u064e\u0627 \u0644\u0650\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0644\u064e\u0627 \u064a\u064f\u0631\u0650\u064a\u062f\u064f\u0648\u0646\u064e \u0639\u064f\u0644\u064f\u0648\u064b\u0651\u0627 \u0641\u0650\u0649 \u0671\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0648\u064e\u0644\u064e\u0627 \u0641\u064e\u0633\u064e\u0627\u062f\u064b\u0627 \u06da \u0648\u064e\u0671\u0644\u0652\u0639\u064e\u0670\u0642\u0650\u0628\u064e\u0629\u064f \u0644\u0650\u0644\u0652\u0645\u064f\u062a\u064e\u0651\u0642\u0650\u064a\u0646\u064e<\/strong><\/p>\n\n\n\n \u2026 Tanto pi\u00f9 che le risorse possono non essere illimitate:<\/p>\n\n\n\n (<\/strong>Corano.<\/strong> <\/strong>XXIII,<\/strong> <\/strong>17-19.)<\/strong><\/strong><\/p>\n\n\n\n \u0648\u064e\u0623\u064e\u0646\u0632\u064e\u0644\u0652\u0646\u064e\u0627 \u0645\u0650\u0646\u064e \u0671\u0644\u0633\u064e\u0651\u0645\u064e\u0622\u0621\u0650 \u0645\u064e\u0622\u0621\u064b\u06e2 \u0628\u0650\u0642\u064e\u062f\u064e\u0631\u064d\u06e2 \u0641\u064e\u0623\u064e\u0633\u0652\u0643\u064e\u0646\u064e\u0651\u0670\u0647\u064f \u0641\u0650\u0649 \u0671\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u06d6 \u0648\u064e\u0625\u0650\u0646\u064e\u0651\u0627 \u0639\u064e\u0644\u064e\u0649\u0670 \u0630\u064e\u0647\u064e\u0627\u0628\u064d \u0628\u0650\u0647\u0650\u06e6 \u0644\u064e\u0642\u064e\u0670\u062f\u0650\u0631\u064f\u0648\u0646\u064e<\/strong><\/p>\n\n\n\n Certe norme del diritto islamico illustrano un simile atteggiamento. Cogliere un frutto maturo che sporge da un frutteto, se chi passa ha fame, non costituisce un furto. Infatti, Allah \ufdfb fa fruttificare le piante, non per una singola persona, ma per l\u2019intera umanit\u00e0. Azione meritoria \u00e8 bonificare la terra morta, che diventa propriet\u00e0 di colui che l\u2019ha resa fertile. Cos\u00ec scavare un pozzo. Chi lo fa ha la garanzia di poter utilizzare un terreno circostante di 40 cubiti per far riposare i suoi armenti se ne possiede.<\/p>\n\n\n\n Per converso, severe sanzioni sono prescritte per chi inquina l\u2019acqua, elemento vitale che il profeta \ufdfa sostiene non si possa negare a nessuno, e il cui utilizzo va regolamentato in maniera puntuale ma diversificata a seconda delle esigenze e dei contesti ambientali. La libert\u00e0 umana, che spinge e, paradossalmente obbliga all\u2019azione il musulmano medievale, si fonda e si iscrive nell\u2019ordine divino. Tutto, natura compresa, trova la sua<\/p>\n\n\n\n ragion d\u2019essere partendo dal principio che Allah \ufdfb \u201cha dato forma alle creature senza che la loro creazione gli fosse necessaria\u201d, ma soltanto perch\u00e9 queste \u201csappiano di avere un Creatore e non riconoscano e adorino altro che Lui\u201d<\/p>\n\n\n\n (\u1e6cabar\u012b nella versione di Bal\u02bfam\u012b, La Chronique. Histoire des Proph\u00e8tes et des Rois, vol.I, De la cr\u00e9ation \u00e0 David, ed. Sindbad, 2001<\/em><\/strong>).<\/p>\n\n\n\n The whole universe exists, therefore, in function of human being. But it is only in a limited space where it is distinct, plus, be it symbolically, that which is wild and unknown, which means natural from what is civil and familiar, in other words it\u2019s human, - that the medieval Muslim tunes in with nature and environment. The garden, a paradise-like image of the garden.<\/p>\n\n\n\n (Quran)<\/strong> <\/strong>LV,<\/strong> 51<\/strong>-52).<\/strong><\/p>\n\n\n\n \u0641\u0650\u064a\u0647\u0650\u0645\u064e\u0627 \u0645\u0650\u0646 \u0643\u064f\u0644\u0650\u0651 \u0641\u064e\u0670\u0643\u0650\u0647\u064e\u0629\u064d\u06e2 \u0632\u064e\u0648\u0652\u062c\u064e\u0627\u0646\u0650 \u0641\u064e\u0628\u0650\u0623\u064e\u064a\u0650\u0651 \u0622\u0644\u064e\u0627\u0621\u0650 \u0631\u064e\u0628\u0650\u0651\u0643\u064f\u0645\u064e\u0627 \u062a\u064f\u0643\u064e\u0630\u0650\u0651\u0628\u064e\u0627\u0646\u0650 <\/strong><\/strong><\/p>","protected":false},"excerpt":{"rendered":" Considerazioni sul verde nell’Islam <<Ci sono cose che sono soltanto cose ed altre che sono anche segni. Tra questi segni, alcuni sono solo dei segnali, altri [\u2026]<\/span><\/p>\n","protected":false},"author":2,"featured_media":537,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-519","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-spiritualita"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t
Parlare di verde<\/strong> nelle societ\u00e0 islamiche<\/em> significher\u00e0, dunque, riflettere sulla base di esemplificazioni in diversi ambiti, dal lessico alla letteratura, alle scienze, alla relazione con la natura.<\/p>\n\n\n\n\n
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