about 150 years after the death of the Prophet Muhammad - on him be Peace and blessings of God - the eighth century AD, the Islamic community passed through an era of radical change . It was no longer present only in the narrow coastal Hijaz in the Arabian Peninsula, a territory in semi-desert caravan routes beaten by monotone, punctuated by oases isolated and threatened by the periodic raids of the Bedouin tribes, because of the rapid expansion policy Ummah , however, Muslims were now firmly established in the great capitals of the Middle East, in the commercial metropolis of that time, and in the nerve centers of political and economic power in the region. In addition, the Islamic community was no longer composed only or mainly by elements of Arabic origin: the rapid spread of the message of Islam had encouraged people of all ethnic, cultural and nationality to enter into this tradition of faith, which every day were then placed new issues and new questions , absolutely unthinkable just a few decades earlier. The history of Islamic jurisprudence (fiqh ), and more generally the evolution of the practice of Islam in the light of the different contexts in which this is to happen, then they faced their first big test. E 'in this period who lived and worked the founders of the great traditional schools of jurisprudence (madhahib ) of Islamic law. They worked separately to the development of methods of deduction that legislative principles - from the common foundations della Rivelazione, del credo ( °aqīda ) e della giurisprudenza - permettessero di elaborare le risposte e le soluzioni più adeguate all'irrefrenabile moltiplicazione dei casi e delle situazioni con cui la Legge islamica era ormai chiamata a confrontarsi. Dal severo scrupolo di fedeltà dell' imām Mālik - nato e vissuto nell'oasi di Medina, che ritenne sempre l'insuperato modello di riferimento per l'elaborazione di una legislazione islamica - alla creativa intelligenza dell' imām Abū Hanīfa - che visse ed insegnò nelle città cosmopolite dell'Iraq, sviluppando perfino una " giurisprudenza ipotetica " ( fiqh taqdīrī ), to develop appropriate solutions to the complexity of the metropolitan as it was - the development of madhahib finally legitimized the divergence of views ( ikhtilāf ) and a variety of possible solutions in law, but under must be unanimous on the foundations of orthodoxy of faith and the general principles of jurisprudence.
The idea and practice of integration in new and different contexts, moreover, is not new nor foreign to Islam, on the contrary, the systematic and continuous comparison between the doctrine and life , nelle sue diverse forme, rappresenta propriamente il tratto più essenziale della Tradizione islamica, che dinanzi ad esso non si è mai fatta trovare impreparata. Fin dalla Parola coranica, infatti, Iddio Altissimo indica la diversità tra i popoli come un segno per coloro che ragionano ( ayāt li-qawmin ya°qilūn ). La realtà quotidiana è un'inesauribile sorgente di conoscenza, che il credente è tenuto ad integrare progressivamente nella propria prospettiva di vita. Il Profeta stesso - su di lui siano la Pace e le benedizioni d'Iddio - confermò esplicitamente la necessità di confrontare instancabilmente le fonti della Rivelazione con le situazioni concrete in cui ci si viene a trovare. In una certa occasione, ad esempio, egli lodò enfaticamente un suo apostolo, Mu°ādh ibn Jabal - Iddio sia soddisfatto di lui - il quale aveva spiegato come, qualora fosse stato chiamato a giudice di qualche questione, avrebbe fatto preliminarmente riferimento al Corano, innanzi tutto, ricorrendo successivamente all'esempio ( sunna ) del Profeta, ed impegnandosi infine giudicare al meglio attraverso la propria intelligenza, laddove non avesse trovato una soluzione chiaramente esposta nelle prime due fonti. Non sarà mai abbastanza chiaro: la Sharī°a non è certo un'immobile "gabbia legislativa", bensì un percorso (lett. " via ") - On the direction outlined by the Qur'an, and through the milestones established by the Sunnah - renewed from generation to generation its own integrity and consistency through a thorough and progressive legal thought (fiqh ), expertly made by scholars qualified ( ulama ' or fuqaha' ). The interpretive effort (ijtihad ) is therefore not an option at all "progressive" or a generous concession to the spirit of modernity, but an essential element of faith , a real need for doctrinal - certified and encouraged ever since the Prophet - the correct understanding of the teachings that God sent to humanity to every place and every age, in the light of the specific context in which it is gradually to live and work.
E 'quest'insuperabile latent tension between the warp and woof of divine revelation in human affairs, to have skillfully woven the fabric of the fine tradition of civilization and Islamic cultures through the multiform expressions of law and literature, 'architecture and scientific research, political systems and craftsmanship, and so on. And 'this masterly blend of simplicity and humanity, to have essentially guaranteed for well over di un millennio lo sviluppo della convivenza civile e dell'interazione economica e culturale, tra le diverse comunità etniche, linguistiche e religiose dei Paesi musulmani.
Oggi, è però proprio quest'esemplare equilibrio interlocutorio tra il Divino e l'umano, ad essere pericolosamente minacciato. I cambiamenti radicali posti in essere dalla dominazione coloniale dei Paesi musulmani e dalla massiccia emigrazione musulmana nei Paesi atlantici hanno favorito la nascita di due tendenze egualmente perverse, due tentazioni altrettanto pericolose : l' integralismo e l' integrazionismo - ovvero, rispettivamente, il feticismo dell'integralità e quello dell' integration more generally known as assimilation. Whereas the former promotes a cult of 'full formal , namely a respect for the precepts letter that is independent from its meaning - until, for example, to place the precept to health, in clear contrast to the reality of' traditional religious education - the second supports a process of passive adaptation your living environment, putting (more or less explicitly) the personal reasons and adherence to values \u200b\u200blay supine, with the necessary fidelity to the religious - in fact relegated an element of culture and tradition ethnic identity.
A little less than 1500 years after the death of the Prophet - on him be Peace and blessings of God - the Islamic community is thus faced with a great new test. Many Islamic communities - indigenous and / or immigrant - are now firmly established in the West, part of its invaluable support to civil society and its economies, the forms of collaboration and intellectual material, interwoven between Muslims and non-Muslims in Western countries are now numerous, and both are countless people involved in them, both the positive social consequences that they generate. A pact to restore and maintain a stable relationship intelligent loyalty with the authentic sources of revelation - namely, that the legitimate integration develop properly in the wake of effective integrity - and with the help of God, the Islamic community is certainly designed to overcome this challenge and to be a key element in the moral and spiritual renewal of the West itself. But it must be clear - in the first Muslims - as the challenges of the modern era, Islam is indeed called any "integration" that is not already an element inherent in its genetic and intellectual as we have seen, the progressive integration interpretation of Islamic tradition is, in turn, an integral part of the tradition itself .
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