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"Adab of the road" between security and civilization

The livability of a city street does not evaluate the intensity of the street lamps that light up, or is measured with the number of police officers that patrol. It is rather the ripe fruit of a civic culture in which public places are considered a common good, and the protection of which is seen as a responsibility of all.

The same Islamic tradition has recognized such an importance to social life and social solidarity, to define a strict code of principles and civic behavior, a "discipline of the road " which every believer is called to always refer.

• The Muslim must scrupulously avoid any conduct that could in any way harm his neighbor gestures, words and even looks that can be unnecessarily offensive or obscene are severely censured by the Islamic Law (shari ° ).
• The believer is invited to extend his greetings with kindness, and to respond to the greeting on time, according to the Word of God: " When someone greets you, respond in the best way ( to n-Nisa ': 86 ).
• whenever the opportunity arises, the believer must strive to encourage people to compiere il bene ( al-amr bi-l-ma'ruf ), e compierlo egli stesso.
  Se, ad esempio, incontra una persona che si sia smarrita, o che stia cercando una certa informazione, egli è dunque tenuto ad aiutarla, se è in grado di farlo. Se qualcosa ostruisce il passaggio - ad esempio un ramo, un sasso od un rifiuto - il musulmano deve quindi impegnarsi a rimuoverlo, poiché secondo il detto profetico, ciò è " una parte della fede ". Se incontrasse una persona affamata o malvestita, egli è tenuto allora a nutrirla e vestirla, se ne ha la possibilità, od invitare altri a farlo, in caso contrario - secondo la parola di Dio: " Non respingere il mendicante "(a d-Duha: 10 ).
• Similarly, whenever the opportunity arises, the Muslim must undertake to discourage people to perform acts reprehensible ( an anniver-al-Nahi munkar ) - in addition, as noted, to refrain himself in the first place.
  If you witness an assault, an offense, or any antisocial behavior, the believer is therefore bound to condemn it explicitly, and to act according to his means to this end has, according to the prophetic teaching: " Who is a witness to a bad deed, must intervene to correct it, if not can intervene, the complaint and, if not the may withdraw, do it in his heart - that's the least of faith .

The moral responsibility of the believer, however, does not stop at the threshold of public on. In fact, he is also invited to spend an affectionate solicitude to his neighbors, to respect the confidentiality and integrity of others homes, and active interest in the lives of his fellow citizens - following the example of the Prophet (upon him be Peace and blessings of God ), who personally took care to visit a woman fall Medina in malattia, nonostante che ella fosse solita lanciare dell'immondizia dalla propria finestra, al suo passaggio per strada.
La responsabilità civile del musulmano ed il suo cammino di crescita spirituale rappresentano, dunque, due aspetti complementari ed inseparabili di una personalità religiosa islamicamente completa - secondo il detto profetico: " Colui che crede in Dio e nell'Ultimo Giorno, accolga generosamente l'ospite; colui che crede in Dio e nell'Ultimo Giorno, sia gentile col suo vicino; colui che crede in Dio e nell'Ultimo Giorno, dica il bene del suo prossimo, oppure taccia".

La dottrina sociale dell'Islam - instaurando uno stretto rapporto tra il senso civico e la maturità spiritual, personal and collective at the same time - and then shows clearly how the quality of community life and the fiber of its collective solidarity are not independent of social variables, which could lead to interventions with episodic or improvised solutions. Their protection and promotion, by contrast, requires a rather patient educational efforts and a long journey of cultural reform - all the more bitter the more precarious is its starting conditions.
Is there no patrol, patrol or decree that could restore the fortunes of a company plagued by selfishness and inequality, according to the divine teaching, " God does not change the condition of a people, as long as this does not change what's in the heart "(a r-Rad: 11 ). A forward-looking policy perspective, rather, even before they ask, rightly , as stop the symptoms of degradation calendar should seriously ask themselves when and because the confidence and sense of civic citizenship have begun to fail. We say with Plato: "Those who deal with more educated citizens, instead give them the rules! .