آداب الطريق (خطبة)

The Etiquette of the Road Praise be to Allah, the Creator, the All-Knowing, the Most Merciful, the Most Compassionate; He made good character part of faith and its evil part of disobedience, so He commanded good character and forbade its evil, and He raised the status of those who adorned themselves with the finest of character, granting them the highest stations and ranks. We praise Him for what He has guided us to, and we thank Him for what He has given us. And I bear witness that there is no god but Allah alone, with no partner; His laws and commands point to His divinity, just as His actions and decrees point to His lordship; He is the Lord to be worshipped, and all besides Him are servants to be governed. And I bear witness that Muhammad is His servant and His messenger; Allah, the Exalted, sent him to perfect good character, so He made people see it, guided them to it, called them to it, encouraged them in it, and forbade them from its opposite. May Allah send prayers, peace, and blessings upon him, upon his family, his companions, and his followers until the Day of Judgment. As for what follows: I exhort you—servants of Allah—and my own deficient self to the fear of Allah, so fear Allah with true fear, and hold fast to the religion of Islam by the firmest handhold, for indeed our bodies are not strong against the Fire. "O you who have believed, fear Allah as He should be feared and do not die except as Muslims" [Al Imran: 102]. Servants of Allah: "Islamic Etiquette in the Light of the Noble Quran and the Prophetic Sunnah" is a blessed methodological series that combines solid scientific foundation with an impactful admonitory style. We present it to you in an easy and smooth manner; so that through it we may come to know the noble character and the fine etiquette that Islam brought, hoping from Allah that it may be a cause for attaining eternal happiness in this world and the Hereafter, and that it may be among the causes of salvation from the punishment of Allah, and the path to competing with the great and the righteous in the Gardens of Delight, and that it may contribute to nurturing souls in every noble character and beautiful etiquette. And let us take from its lights what illuminates for us the paths of life, and let us inhale from its lessons a fragrance that revives souls, hearts, and spirits. The title of our sermon: (The Etiquette of the Road). Elements of the meeting: First: What do you know about the right of the road? Second: How do we practice etiquette in the roads? Third and last: Beware, beware of upholding the rights of the road! O honorable audience: To begin, how much we need in these few minutes for our talk to be about: the etiquette of the road, and especially since roads are a place for people to gather and mix, and Islam has etiquette in them, which the Prophet, peace and blessings be upon him, clarified by his saying and his doing, and especially since we live in a time in which awareness of this right has weakened, and we have come to witness painful images of transgressions that harm people and spoil the tranquility of society. How much disturbance and noise fills the roads day and night, and how many manifestations contradict modesty and decency, and harm passersby and contradict the values of our religion and our character. And how much we see of the lack of respect for the elderly, and the neglect of the rights of women, and the exposure of them by looking or speaking or behavior, and no respect for women, and catcalling and cases of harassment in the sight and hearing of everyone, and there is no power and no strength except with Allah. Prohibited actions that the Sharia rejects and that sound instincts abhor, especially since the road is not a place for frivolity or harm, but rather a mirror of society's morals and a field that displays the extent of our commitment to the teachings of our religion. Whoever preserves the right of the road preserves the rights of people and contributes to spreading security, tranquility, and affection among the members of society. And especially what we see and witness now on the roads, O gentlemen, does not please Allah, the Exalted and Glorious. Among these are: driving against the direction of traffic, driving vehicles recklessly, which causes many traffic accidents, using the mobile phone without any attention to the road or to driving, and racing in the street between cars and motorcycles, which threatens the lives of citizens. First: What do you know about the right of the road? O gentlemen: Islam has given the right of the road great attention and made its preservation part of the noble morals and the perfection of faith; for the road is a public facility in which all people share in benefiting from it, and in it the reality of the civilized conduct of society is manifested. And whoever reflected upon the guidance of the Prophet, peace and blessings be upon him, found that the Sharia did not limit itself to regulating acts of worship, but rather established a comprehensive system that preserves for people their security, their dignity, and their comfort in their roads, their markets, and their gatherings, and warned against everything that leads to harming people or encroaching upon their rights. And among the etiquettes of Islam that he strove to adhere to and to instill in the youth and young people are: the etiquettes of the road, considering them the most important virtues in forming a sound soul, and accustoming it to gratitude for the blessing and not wasting it, and respecting the feelings and inviolable rights of others. Indeed, caring for the road, fulfilling its right, and adhering to its etiquettes are among the clearest matters that our upright religion has attended to, in a civilized appearance, civilized conduct, high etiquette, and noble character, which came to elevate the Muslims, to refine their paths, and to carry them to a level of civilization since fourteen centuries ago. The etiquettes of our religion in this matter are lofty, and the morals in Islam are excellent; they came to refine the paths of the Muslims and to carry them to a level of responsibility and awareness toward others, and of caring for their rights and their interests. And you would be amazed that such etiquettes and guidelines are in the methodology of the people of Islam, yet you do not see adherence, but rather you see in many places neglect and shortcoming. So the cities of the Muslims, their villages, their roads, and their paths, regrettably, are full of obstacles and filled with harmful and annoying things; of abandoned vehicles, accumulated garbage, and remains and leftovers, with neglected holes and thrown stones. The Muslim does not trouble himself to put the thing in its place and to remove harm from the path of his brothers, fulfilling responsibility and seeking the great reward from the Generous Lord. And reflect upon the saying of the Rightly Guided Caliph Umar ibn al-Khattab, may Allah be pleased with him: "If a beast were to stumble on the bank of the Euphrates, I would think that I am responsible for it; why did I not prepare the road for it?" So this is in preparing the road for beasts, so what about the rights of the Muslims! Indeed, Allah, the Exalted, reminds His servants of His blessings and makes them aware of them; so that they may thank Him for these blessings and praise Him with praise befitting His majesty, for He is worthy of praise and glory. The blessings of Allah are numerous, "And if you should count the favor of Allah, you could not enumerate them" (Ibrahim: 34), and among those blessings is what Allah has made clear in His Book of His grace upon His servants by subduing for them that which they ride and benefit from, by which they fulfill their needs, and by which they traverse great distances, all of that being from the guidance of Allah. Allah, the Most High, said: "Have they not seen that We created for them from what Our hands have produced livestock, so they are their owners? And We have tamed them for them, so some of them are their mounts and some they eat? And for them in them are benefits and drink, then will they not be grateful?" (Ya-Sin: 71–73). Thus, the fact that some of these livestock are for riding is a blessing for which we need to thank Allah. And He, the Most High, said: "And horses, mules, and donkeys that you may ride and [use as] adornment," then He said: "And He creates that which you do not know" (An-Nahl: 8), so He, the Most High, informed that He will create that which they do not know, which does not occur to their minds, and which their condition does not imagine, and this is from the perfection of His power, glorified and exalted is He, and He has created that which they do not know, and the wonders have come, so glory be to the Creator of all things. And Allah, glorified and exalted is He, also said to us: "And He has made for you from ships and livestock that which you ride, that you may be carried on their backs and then remember the favor of your Lord when you have been carried on them and say, 'Glory to Him who has subjected this to us, and we could not have [done so] on our own, and indeed, to our Lord we will return'" (Az-Zukhruf: 12–14), and He said: "And [the ships] carry your loads to a land you could not have reached except with difficulty of soul. Indeed, your Lord is Merciful and Kind" (An-Nahl: 7). And indeed, among the blessings of Allah upon us is the existence of these vehicles, namely the cars that Allah has prepared and subdued, and inspired some of His creation to invent and form them, "And Allah created you and what you do" (As-Saffat: 96). These vehicles that are within the reach of many people, driven by the wise and the foolish, the young and the old. Yes, indeed they are within the reach of the individual, they have filled the lands and the earth. This great blessing, have we thanked Allah for it? And has our use of it been good or has the use been bad, and the gratitude has gone, and the praise of Allah has diminished? Indeed, thanking Allah for it is an obligation, for Allah is the One who has facilitated and prepared it, and indeed, the good use of it is from thanking the blessings of Allah upon us, so how many are there who are good in their use of it, and how many are there who are bad in their use of it. And our noble Sharia aims to elevate the Muslim society to the heights of matters and the nobility of morals, and it keeps its individuals away from every bad character or shameful deed, and it wants the society to be united and loving, with brotherhood and affection binding its elements. From An-Nu'man ibn Bashir, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: "The parable of the believers in their mutual love, mercy, and compassion is like that of a body; when one part complains, the rest of the body responds to it with sleeplessness and fever." Agreed upon. And how could it be otherwise? For indeed, the Noble Quran has concerned itself with the roads and made them among the blessings of Allah, the Most High, upon His servants, so He, the Exalted, said: "And Allah has made for you the earth as a carpet, that you may traverse therein roads, broad and open" [Nuh: 19–20]. And He, glorified and exalted is He, said: "Who has made for you the earth a bed and has made for you therein roads" [Ta-Ha: 53]. Ibn Kathir said: "A bed, meaning: a place of stability upon which you settle, and upon which you stand and sleep, and upon whose surface you travel, 'and has made for you therein roads' meaning: He has made for you paths that you walk upon their shoulders, so Allah has expressed His grace upon His servants by facilitating the roads and paths, and He has made them among the causes of the cultivation of the earth and the stability of life." Secondly: How do we conduct ourselves on the roads? O gentlemen: The Noble Quran and the purified Prophetic Sunnah have called us to noble morals, good conduct, and giving the road its due. So He, the Most High, said: "Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded" [Al-Nahl: 90], and He, the Exalted, said: "And speak to people good" [Al-Baqarah: 83], and He, the Most High, said: "And the servants of the Most Merciful are those who walk upon the earth in humility" [Al-Furqan: 63]. The perfection of morals is from the perfection of faith, and their deficiency is from the deficiency of faith; and people are partners in the roads in which they travel, so these roads have rights that preserve the morals of people and perpetuate familiarity and affection among them. These rights are mentioned in the hadith of Abu Sa'id al-Khudri -may Allah be pleased with him- from the Prophet -may the blessings and peace of Allah be upon him- who said: "Beware of sitting on the roads." They said: "We have no choice; they are our sitting places in which we converse." He said: "If you refuse anything but sitting, then give the road its due." They said: "And what is the due of the road?" He said: "Lowering the gaze, refraining from harm, returning the greeting, commanding what is good, and forbidding what is evil." Agreed upon. It is not permissible to harm a Muslim or cause him harm, whether he is young or old, and the purified Islamic Sharia has taken into account the rights and interests of all. In this hadith, the Prophet -may the blessings and peace of Allah be upon him- warns the Muslims from sitting on the roads; on the platforms or couches, or on chairs or mats; because sitting on the roads leads -in most cases- to harming people, and that by embarrassing them by following them with their gazes, or narrowing the road upon them, among other things, and because the one sitting on the road may be exposed to fitnah, or may expose others to it, and other evils. So when they said to the Messenger -may the blessings and peace of Allah be upon him-: "We have no choice but them," meaning: we cannot do without them; because they are our gatherings and our clubs in which we converse about our affairs, and we discuss in our interests from matters of religion and the interests of this world, and we relax our souls by conversing about what is permissible, and some of us gladden others; so leaving them would be difficult upon us, and it seems they understood from his speech -may the blessings and peace of Allah be upon him- that it was for warning, and not for explicit prohibition, or that the prohibition is for discouragement, and not intended to be haram; because they had not known from the Messenger -may the blessings and peace of Allah be upon him- the prohibition of something beneficial, nor the permission of something harmful, or that the prohibition was for a meaning connected to the sitting places, not for themselves and their essence, and it may be possible for them to avoid this meaning for which the prohibition was, otherwise the Companions -may Allah be pleased with them- are the quickest of people to respond to the commands of Allah and His Messenger; and therefore their revisiting the Prophet -may the blessings and peace of Allah be upon him- was an inquiry about what they understood from him, and not opposition to him -may Allah protect them-; and if they had known that the prohibition was a firm one from the firm prohibitions, they would not have revisited him, and they would have hastened to comply directly. So the Prophet -may the blessings and peace of Allah be upon him- answered them with what indicates that the prohibition is not for the sitting places themselves, but rather it is for the rights of the road to which the one sitting is exposed; so he said -may the blessings and peace of Allah be upon him-: "If you refuse anything but sitting, then give the road its due," confirming what the road has of etiquettes and rights, so they asked him the question of one seeking guidance about its due, so he answered them -may the blessings and peace of Allah be upon him- with his saying: "Lowering the gaze, refraining from harm, returning the greeting, commanding what is good, and forbidding what is evil." So the Prophet -may the blessings and peace of Allah be upon him- made lowering the gaze a right from the rights of the road, so be aware, O you who sit on the roads and look at the young women and at the women, for you are in great danger, and you are on the path of destruction in this world and the Hereafter. So He said: "Say to the believing men that they lower their gazes" [Al-Nur: 30]. So looking is a plague from the plagues of man, and a great entry for Satan, destructive of the heart and the pillars, it puts him into the Fire and distances him from the Gardens, so distance from it Better in every time and place. Nay, looking at women is a fitna for which there is no protector or preventer other than Allah, a great calamity, a great corruption, an all-pervading evil, and a great affliction. Nay, and by Allah, there is no god but He, I know of no disease that has spread in the Ummah and entered every house of the Muslims, except whom Allah has shown mercy, like the disease of riba (usury), and like the disease of looking at what is forbidden, and there is no power and no strength except by Allah! And the Prophet, peace and blessings be upon him, spoke the truth when he said, as in Al-Mustadrak from the hadith of Abu Hurayrah: That the Messenger of Allah, peace and blessings be upon him, said: "There will surely come upon people a time in which no one will remain but that he will have eaten riba (usury), and if he has not eaten it, its dust will have struck him." And in Al-Sahihayn from the hadith of Abu Hurayrah from the Prophet, peace and blessings be upon him, he said: "Indeed, Allah has written for the son of Adam his share of zina (fornication), and he will inevitably reach it. The zina of the eye is looking, the zina of the tongue is speaking, and the soul wishes and desires, and the private part either confirms all of that or denies it." And for that reason, from Jarir, he said: "I asked the Messenger of Allah, peace and blessings be upon him, about the sudden glance, and he said: 'Avert your gaze.'" Nay, the Prophet, peace and blessings be upon him, said to Ali, may Allah be pleased with him: "O Ali, do not follow one glance with another, for the first is for you, but the second is not for you." So looking is the herald of zina (fornication), O Lord, protect us! And it is the cause of every affliction and evil. Every occurrence, its beginning is from looking.

آدَابُ الطَّرِيقِ الحَمْدُ للهِ الخَلاَّقِ العَلِيمِ، الرَّحْمَنِ الرَّحِيمِ؛ جَعَلَ الأَخْلاَقَ مِنَ الإِيمَانِ، وَجَعَلَ سُوءَهَا مِنَ العِصْيَانِ، فَأَمَرَ بِحُسْنِ الخُلُقِ، وَنَهَى عَنْ سُوئِهِ، وَرَفَعَ قَدْرَ مَنْ تَخَلَّقُوا بِمَحَاسِنِ الأَخْلاَقِ، فَأَنَالَهُمْ أَعْلَى المَنَازِلِ وَالدَّرَجَاتِ، نَحْمَدُهُ عَلَى مَا هَدَانَا، وَنَشْكُرُهُ عَلَى مَا أَعْطَانَا، وَأَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ؛ دَلَّتْ شَرَائِعُهُ وَأَوَامِرُهُ عَلَى أُلُوهِيَّتِهِ، كَمَا دَلَّتْ أَفْعَالُهُ وَأَقْدَارُهُ عَلَى رُبُوبِيَّتِهِ؛ فَهُوَ الرَّبُّ المَعْبُودُ، وَمَا سِوَاهُ عَبْدٌ مَرْبُوبٌ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ؛ بَعَثَهَ اللهُ تَعَالَى لِيُتَمِّمَ صَالِحَ الأَخْلاَقِ، فَبَصَّرَ النَّاسَ بِهَا، وَدَلَّهُمْ عَلَيْهَا، وَدَعَاهُمْ إِلَيْهَا، وَرَغَّبَهُمْ فِيهَا، وَنَهَاهُمْ عَنْ ضِدِّهَا، صَلَّى اللهُ وَسَلَّمَ وَبَارَكَ عَلَيْهِ وَعَلَى آلِهِ وَأَصْحَابِهِ وَأَتْبَاعِهِ إِلَى يَوْمِ الدِّينِ. أَمَّا بَعْدُ: فَأُوصِيكُمْ -عِبَادَ اللَّهِ- وَنَفْسِي الْمُقَصِّرَةَ بِتَقْوَى اللَّهِ، فَاتَّقُوا اللَّهَ حَقَّ التَّقْوَى، وَاسْتَمْسِكُوا بِدِينِ الإِسْلَامِ بِالْعُرْوَةِ الْوُثْقَى، فَإِنَّ أَجْسَادَنَا عَلَى النَّارِ لَا تَقْوَى، ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ ﴾ [ آل عمران: 102] . عِبَادَ اللَّهِ: ((الآدابُ الإسلاميةُ في ضوءِ القرآنِ الكريمِ والسُّنَّةِ النبويةِ)) سِلْسِلَةٌ مَنْهَجِيَّةٌ مُبَارَكَةٌ، تَجْمَعُ بَيْنَ التَّأْصِيلِ العِلْمِيِّ الرَّصِينِ وَالأُسْلُوبِ الوَعْظِيِّ المُؤَثِّرِ، نُقَدِّمُهَا لِحَضْرَاتِكُمْ بِأُسْلُوبٍ سَهْلٍ سَلِسٍ؛ لِنَتَعَرَّفَ مِنْ خِلَالِهَا عَلَى مَكَارِمِ الأَخْلَاقِ وَمَحَاسِنِ الآدَابِ الَّتِي جَاءَ بِهَا الإِسْلَامُ، رَاجِينَ مِنَ اللهِ أَنْ تَكُونَ سَبَبًا لِنَيْلِ السَّعَادَةِ الأَبَدِيَّةِ فِي الدُّنْيَا وَالآخِرَةِ، وَأَنْ تَكُونَ مِنَ الأَسْبَابِ الْمُنْجِيَةِ مِنْ عَذَابِ اللهِ، وَالسَّبِيلِ إِلَى مُزَاحَمَةِ الأَكَابِرِ وَالصَّالِحِينَ فِي جَنَّاتِ النَّعِيمِ، وَأَنْ تُسَاهِمَ فِي تَرْبِيَةِ النُّفُوسِ عَلَى كُلِّ خُلُقٍ كَرِيمٍ وَأَدَبٍ جَمِيلٍ . وَلِنَأْخُذَ مِنْ أَنْوَارِهَا مَا يُضِيءُ لَنَا دُرُوبَ الْحَيَاةِ، وَنَسْتَنْشِقَ مِنْ عِبَرِهَا عِطْرًا يُحْيِي النُّفُوسَ وَالْقُلُوبَ وَالأَرْوَاحَ . عُنْوَانُ خُطْبَتِنَا: (آدَابُ الطَّرِيقِ). عَنَاصِرُ اللِّقَاءِ : أَوَّلًا : مَاذَا تَعْرِفُ عَنْ حَقِّ الطَّرِيقِ؟ ثَانِيًا : كَيْفَ نَتَأَدَّبُ فِي الطُّرُقَاتِ؟ ثَالِثًا وَأَخِيرًا: اللَّهَ اللَّهَ فِي رِعَايَةِ حُقُوقِ الطَّرِيقِ ! أَيُّهَا السَّادَةُ: بَدَايَةً، مَا أَحْوَجَنَا فِي هَذِهِ الدَّقَائِقِ الْمَعْدُودَةِ أَنْ يَكُونَ حَدِيثُنَا عَنْ: آدَابِ الطَّرِيقِ، وَخَاصَّةً الطُّرُقَاتُ مَكَانٌ لِاجْتِمَاعِ النَّاسِ وَاخْتِلَاطِهِمْ، وَلِلْإِسْلَامِ فِيهَا آدَابٌ، بَيَّنَهَا النَّبِيُّ صلى الله عليه وسلم بِقَوْلِهِ وَفِعْلِهِ، َوخَاصَّةً ونحن نَعِيشُ زَمَانًا ضَعُفَ فِيهِ الْوَعْيُ بِهَذَا الْحَقِّ، وَأَصْبَحْنَا نُشَاهِدُ صُوَرًا مُؤْلِمَةً مِنَ التَّجَاوُزَاتِ الَّتِي تُؤْذِي النَّاسَ وَتُفْسِدُ سَكِينَةَ الْمُجْتَمَعِ . فَكَمْ مِنْ إِزْعَاجٍ وَضَوْضَاءَ تَمْلَأُ الطُّرُقَ لَيْلًا وَنَهَارًا، وَكَمْ مِنْ مَظَاهِرَ تُخَالِفُ الْحَيَاءَ وَالْمُرُوءَةَ، وَتُؤْذِي الْمَارَّةَ وَتُنَافِي قِيَمَ دِينِنَا وَأَخْلَاقِنَا. وَكَمْ نَرَى مِنْ عَدَمِ احْتِرَامِ الْكِبَارِ، وَإِهْمَالِ حُقُوقِ النِّسَاءِ، وَالتَّعَرُّضِ لَهُنَّ بِالنَّظَرِ أَوِ الْقَوْلِ أَوِ السُّلُوكِ، وَلَا احْتِرَامَ لِلنِّسَاءِ، وَمُعَاكَسَاتٌ وَحَالَاتُ تَحَرُّشٍ عَلَى مَرْأًى وَمَسْمَعٍ مِنَ الْجَمِيعِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ . تَصَرُّفَاتٌ مُحَرَّمَةٌ، يَرْفُضُهَا الشَّرْعُ وَتَأْبَاهَا الْفِطَرُ السَّلِيمَةُ، وخَاصَّةً وَإِنَّ الطَّرِيقَ لَيْسَ مَكَانًا لِلْعَبَثِ أَوِ الْإِيذَاءِ، بَلْ هُوَ مِرْآةُ أَخْلَاقِ الْمُجْتَمَعِ، وَمَيْدَانٌ يُظْهِرُ مَدَى الْتِزَامِنَا بِتَعَالِيمِ دِينِنَا. فَمَنْ حَفِظَ حَقَّ الطَّرِيقِ، حَفِظَ حُقُوقَ النَّاسِ، وَسَاهَمَ فِي نَشْرِ الْأَمْنِ وَالطُّمَأْنِينَةِ وَالْمَوَدَّةِ بَيْنَ أَبْنَاءِ الْمُجْتَمَعِ . وخَاصَّةً مَا نَرَاهُ الآنَ وَنُشَاهِدُهُ فِي الطُّرُقَاتِ يَا سَادَةُ لَا يُرْضِى الله جَلَّ وَعَلَا، وَمِنْ ذَلِكَ: السَّيْرُ عَكْسَ الاتِّجَاهِ، وَقِيَادَةُ السَّيَّارَاتِ بِرُعُونَةٍ مِمَّا يَتَسَبَّبُ فِي كَثِيرٍ مِنَ الحَوَادِثِ المُرُورِيَّةِ، وَاسْتِخْدَامُ التِّلِفُونِ المَحْمُولِ دُونَ أَيِّ انْتِبَاهٍ لِلطَّرِيقِ أَوْ لِلْقِيَادَةِ، وَالمُسَابَقَاتُ فِي الشَّارِعِ بَيْنَ السَّيَّارَاتِ وَالمُوتُوسِيكْلَاتِ مِمَّا يُهَدِّدُ حَيَاةَ المُوَاطِنِينَ. أَوَّلًا : مَاذَا تَعْرِفُ عَنْ حَقِّ الطَّرِيقِ؟ أَيُّهَا السَّادَةُ: لَقَدْ عُنِيَ الْإِسْلَامُ بِحَقِّ الطَّرِيقِ عِنَايَةً عَظِيمَةً، وَجَعَلَ الْمُحَافَظَةَ عَلَيْهِ جُزْءًا مِنْ مَكَارِمِ الْأَخْلَاقِ وَكَمَالِ الْإِيمَانِ؛ لِأَنَّ الطَّرِيقَ مِرْفَقٌ عَامٌّ يَشْتَرِكُ النَّاسُ جَمِيعًا فِي الِانْتِفَاعِ بِهِ، وَتَظْهَرُ فِيهِ حَقِيقَةُ السُّلُوكِ الْحَضَارِيِّ لِلْمُجْتَمَعِ . وَمَنْ تَأَمَّلَ هَدْيَ النَّبِيِّ صلى الله عليه وسلم وَجَدَ أَنَّ الشَّرِيعَةَ لَمْ تَقْتَصِرْ عَلَى تَنْظِيمِ الْعِبَادَاتِ، بَلْ أَرْسَتْ مَنْظُومَةً مُتَكَامِلَةً تَحْفَظُ لِلنَّاسِ أَمْنَهُمْ وَكَرَامَتَهُمْ وَرَاحَتَهُمْ فِي طُرُقَاتِهِمْ وَأَسْوَاقِهِمْ وَمَجَالِسِهِمْ، وَحَذَّرَتْ مِنْ كُلِّ مَا يُؤَدِّي إِلَى الْإِضْرَارِ بِالنَّاسِ أَوِ الِاعْتِدَاءِ عَلَى حُقُوقِهِمْ . وَمِنْ آدَابِ الْإِسْلَامِ الَّتِي حَرَصَ عَلَى الِالْتِزَامِ بِهَا وَغَرْسِهَا فِي النَّاشِئَةِ وَالشَّبَابِ: آدَابُ الطَّرِيقِ، بِاعْتِبَارِهَا أَهَمَّ الْفَضَائِلِ فِي تَكْوِينِ نَفْسٍ سَوِيَّةٍ، وَتَعْوِيدِهَا عَلَى شُكْرِ النِّعْمَةِ وَعَدَمِ إِهْدَارِهَا، وَاحْتِرَامِ مَشَاعِرِ الْآخَرِينَ وَمَحَارِمِهِمْ . إِنَّ رِعَايَةَ الطَّرِيقِ، وَأَدَاءَ حَقِّهِ، وَالِالْتِزَامَ بِآدَابِهِ، مِنْ أَوْضَحِ مَا اعْتَنَى بِهِ دِينُنَا الْحَنِيفُ، فِي مَظْهَرٍ حَضَارِيٍّ، وَسُلُوكٍ مُتَحَضِّرٍ، وَأَدَبٍ عَالٍ، وَخُلُقٍ سَامٍ، جَاءَ لِيَرْقَى بِالْمُسْلِمِينَ، وَيُهَذِّبَ مَسَالِكَهُمْ، وَيَحْمِلَهُمْ إِلَى مُسْتَوًى مِنَ الْحَضَارَةِ مُنْذُ قَبْلِ أَرْبَعَةَ عَشَرَ قَرْنًا . آدَابُ دِينِنَا فِي هَذَا عَالِيَةٌ، وَالْأَخْلَاقُ فِي الْإِسْلَامِ فَاضِلَةٌ، جَاءَتْ لِتُهَذِّبَ مَسَالِكَ الْمُسْلِمِينَ، وَتَحْمِلَهُمْ إِلَى مُسْتَوًى مِنَ الْمَسْؤُولِيَّةِ وَالشُّعُورِ نَحْوَ الْآخَرِينَ، وَرِعَايَةِ حُقُوقِهِمْ وَمَصَالِحِهِمْ. وَإِنَّكَ لَتَعْجَبُ أَنْ تَكُونَ مِثْلُ هَذِهِ الْآدَابِ وَالتَّوْجِيهَاتِ فِي مَنْهَجِ أَهْلِ الْإِسْلَامِ، ثُمَّ لَا تَرَى الْتِزَامًا، بَلْ تَرَى فِي كَثِيرٍ مِنَ الْمَوَاقِعِ إِهْمَالًا وَتَقْصِيرًا. فَمُدُنُ الْمُسْلِمِينَ وَقُرَاهُمْ وَطُرُقُهُمْ وَمَسَالِكُهُمْ مَعَ الْأَسَفِ تَزْخَرُ بِالْمُعَوِّقَاتِ، وَتَمْتَلِئُ بِالْمُؤْذِيَاتِ وَالْمُزْعِجَاتِ؛ مِنْ مَرْكَبَاتٍ عَاطِلَةٍ، وَأَتْرِبَةٍ مُتَرَاكِمَةٍ، وَبَقَايَا وَمُخَلَّفَاتٍ، مَعَ حُفَرٍ مُهْمَلَةٍ، وَأَحْجَارٍ مُلْقَاةٍ. لَا يُكَلِّفُ الْمُسْلِمُ نَفْسَهُ أَنْ يَضَعَ الشَّيْءَ فِي مَوْضِعِهِ، وَيُبْعِدَ الْأَذَى عَنْ طَرِيقِ إِخْوَانِهِ، قِيَامًا بِالْمَسْؤُولِيَّةِ، وَابْتِغَاءَ الثَّوَابِ الْعَظِيمِ مِنَ الرَّبِّ الْكَرِيمِ. وَتَأَمَّلُوا قَوْلَ الْخَلِيفَةِ الرَّاشِدِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْه : « لَوْ عَثَرَتْ دَابَّةٌ بِشَاطِئِ الْفُرَاتِ، لَظَنَنْتُ أَنِّي مَسْؤُولٌ عَنْهَا؛ لِمَ لَمْ أُمَهِّدْ لَهَا الطَّرِيقَ؟ »، فَهَذَا فِي تَمْهِيدِ الطَّرِيقِ لِلدَّوَابِّ، فَمَا بَالُكَ بِحُقُوقِ الْمُسْلِمِينَ ! إِنَّ اللَّهَ تَعَالَى يُذَكِّرُ عِبَادَهُ نِعَمَهُ، وَيُعَرِّفُهُمْ بِهَا؛ لِكَيْ يَشْكُرُوهُ عَلَى هَذِهِ الْأَنْعُمِ، وَيُثْنُوا بِهَا عَلَيْهِ ثَنَاءً يَلِيقُ بِجَلَالِهِ، فَهُوَ أَهْلُ الثَّنَاءِ وَالْمَجْدِ . نِعَمُ اللَّهِ مُتَعَدِّدَةٌ، ﴿ وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ﴾ (إِبْرَاهِيم: 34)، وَمِنْ تِلْكُمُ النِّعَمِ مَا بَيَّنَ اللَّهُ فِي كِتَابِهِ مِنِ امْتِنَانِهِ عَلَى عِبَادِهِ بِأَنْ سَخَّرَ لَهُمْ مَا يَرْكَبُونَ وَيَنْتَفِعُونَ بِهِ، وَيَقْضُونَ بِهِ حَوَائِجَهُمْ، وَيَقْطَعُونَ بِهِ الْمَسَافَاتِ الْعَظِيمَةَ، كُلُّ ذَلِكَ مِنْ تَوْفِيقِ اللَّهِ، قَالَ اللَّهُ تَعَالَى: ﴿ أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ * وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ * وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ أَفَلَا يَشْكُرُونَ ﴾ (يس: 71 – 73). إِذًا فَكَوْنُ بَعْضِ هَذِهِ الْأَنْعَامِ لِلرُّكُوبِ نِعْمَةٌ تَحْتَاجُ أَنْ نَشْكُرَ اللَّهَ عَلَيْهَا، وَقَالَ تَعَالَى: ﴿ وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ﴾ ، ثُمَّ قَالَ: ﴿ وَيَخْلُقُ مَا لَا تَعْلَمُونَ ﴾ (النحل: 8)، فَأَخْبَرَ تَعَالَى أَنَّهُ سَيَخْلُقُ مَا لَا يَعْلَمُونَ، وَلَا يَجُولُ بِفِكْرِهِمْ، وَلَا يَتَصَوَّرُهُ حَالُهُمْ، وَهَذَا مِنْ كَمَالِ قُدْرَتِهِ جَلَّ وَعَلَا، وَقَدْ خَلَقَ مَا لَا يَعْلَمُونَ، وَأَتَتِ الْعَجَائِبُ، فَسُبْحَانَ الْخَالِقِ لِكُلِّ شَيْءٍ . وَاللَّهُ جَلَّ وَعَلَا قَالَ لَنَا أَيْضًا: ﴿ وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ * لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ * وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ﴾ (الزخرف: 12 – 14)، وَقَالَ: ﴿ وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ ﴾ (النحل: 7). وَإِنَّ مِنْ نِعَمِ اللَّهِ عَلَيْنَا وُجُودَ هَذِهِ الْمَرْكَبَاتِ، أَعْنِي السَّيَّارَاتِ الَّتِي هَيَّأَهَا اللَّهُ وَسَخَّرَهَا، وَأَلْهَمَ خَلْقًا مِنْ خَلْقِهِ لِاخْتِرَاعِهَا وَتَكْوِينِهَا، ﴿ وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ﴾ (الصافات: 96)، هَذِهِ الْمَرَاكِبُ الَّتِي هِيَ بِمُتَنَاوَلِ الْكَثِيرِ مِنَ النَّاسِ، يَقُودُهَا الْعَاقِلُ وَالسَّفِيهُ، وَالصَّغِيرُ وَالْكَبِيرُ. أَجَلْ، إِنَّهَا فِي مُتَنَاوَلِ الْفَرْدِ، مَلَأَتِ الْبِلَادَ وَالْبَرَّ. هَذِهِ النِّعْمَةُ الْعَظِيمَةُ، هَلْ شَكَرْنَا اللَّهَ عَلَيْهَا؟! وَهَلْ حَسُنَ اسْتِعْمَالُنَا لَهَا أَمْ سَاءَ الِاسْتِعْمَالُ، وَذَهَبَ الشُّكْرُ، وَقَلَّ الثَّنَاءُ عَلَى اللَّهِ؟! إِنَّ شُكْرَ اللَّهِ عَلَيْهَا أَمْرٌ مُتَعَيِّنٌ، فَاللَّهُ هُوَ الَّذِي يَسَّرَهَا وَهَيَّأَهَا، وَإِنَّ حُسْنَ اسْتِعْمَالِهَا لَمِنْ شُكْرِ نِعَمِ اللَّهِ عَلَيْنَا، فَكَمْ مِنْ مُحْسِنٍ لِاسْتِعْمَالِهَا، وَكَمْ مِنْ مُسِيءٍ لِاسْتِعْمَالِهَا . وشَرِيعَتُنَا الْغَرَّاءُ تَهْدِفُ إِلَى الرُّقِيِّ بِالْمُجْتَمَعِ الْمُسْلِمِ إِلَى مَعَالِي الْأُمُورِ وَسُمُوِّ الْأَخْلَاقِ، وَتَنْأَى بِأَفْرَادِهِ عَنْ كُلِّ خُلُقٍ سَيِّئٍ أَوْ عَمَلٍ مَشِينٍ، وَتُرِيدُ أَنْ يَكُونَ الْمُجْتَمَعُ مُتَآلِفًا مُتَحَابًّا، تَرْبِطُ بَيْنَ عَنَاصِرِهِ الْأُخُوَّةُ وَالْمَوَدَّةُ، فَعَنْ النُّعْمَانِ بْنِ بَشِيرٍ رضي الله عنه، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ: «مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ؛ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى». مُتَّفَقٌ عَلَيْهِ . وَكَيْفَ لَا؟ وَلَقَدِ اهْتَمَّ الْقُرْآنُ الْكَرِيمُ بِالطُّرُقِ، وَجَعَلَهَا مِنْ نِعَمِ اللَّهِ تَعَالَى عَلَى عِبَادِهِ، فَقَالَ سُبْحَانَهُ: ﴿ وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا * لِتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا ﴾ [ نُوح: ١٩-٢٠ ]. وَقَالَ جَلَّ وَعَلَا: ﴿ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا ﴾ [ طَهَ: ٥٣ ]. قَالَ ابْنُ كَثِيرٍ: «مَهْدًا، أَيْ: قَرَارًا تَسْتَقِرُّونَ عَلَيْهَا، وَتَقُومُونَ وَتَنَامُونَ عَلَيْهَا، وَتُسَافِرُونَ عَلَى ظَهْرِهَا، ﴿ وَسَلَكَ لَكُمْ فِيهَا سُبُلًا ﴾ أَيْ: جَعَلَ لَكُمْ طُرُقًا تَمْشُونَ فِي مَنَاكِبِهَا، فَامْتَنَّ اللَّهُ عَلَى عِبَادِهِ بِتَيْسِيرِ السُّبُلِ وَالطُّرُقِ، وَجَعَلَهَا مِنْ أَسْبَابِ عِمَارَةِ الْأَرْضِ وَاسْتِقْرَارِ الْحَيَاةِ . أعلى النموذج أسفل النموذج ثَانِيًا : كَيْفَ نَتَأَدَّبُ فِي الطُّرُقَاتِ؟ أَيُّهَا السَّادَةُ: دَعَانَا الْقُرْآنُ الْكَرِيمُ وَالسُّنَّةُ النَّبَوِيَّةُ الْمُطَهَّرَةُ إِلَى مَكَارِمِ الْأَخْلَاقِ، وَحُسْنِ التَّعَامُلِ، وَإِعْطَاءِ الطَّرِيقِ حَقَّهُ، فَقَالَ تَعَالَى: ﴿ إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴾ [النحل: ٩٠]، وَقَالَ سُبْحَانَهُ: ﴿ وَقُولُوا لِلنَّاسِ حُسْنًا ﴾ [البقرة: ٨٣]، وَقَالَ تَعَالَى: ﴿ وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا ﴾ [الفرقان: ٦٣]. وَكَمَالُ الأَخْلاَقِ مِنْ كَمَالِ الإِيمَانِ، وَنَقْصُهَا مِنْ نَقْصِ الإِيمَانِ؛ وَالنَّاسُ شُرَكَاءُ فِي طُرُقِهِمُ الَّتِي يَسِيرُونَ فِيهَا، فَكَانَ لِهَذِهِ الطُّرُقِ حُقُوقٌ تَحْفَظُ عَلَى النَّاسِ أَخْلاَقَهُمْ، وَتُدِيمُ الأُلْفَةَ وَالمَوَدَّةَ بَيْنَهُمْ، وَهَذِهِ الحُقُوقُ جَاءَ ذِكْرُهَا فِي حَدِيثِ أَبِي سَعِيدٍ الخُدْرِيِّ -رَضِيَ اللَّهُ عَنْهُ- عَنِ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قَالَ : " إِيَّاكُمْ وَالجُلُوسَ عَلَى الطُّرُقَاتِ"، فَقَالُوا: مَا لَنَا بُدٌّ، إِنَّمَا هِيَ مَجَالِسُنَا نَتَحَدَّثُ فِيهَا، قَالَ : " فَإِذَا أَبَيْتُمْ إِلَّا المَجَالِسَ، فَأَعْطُوا الطَّرِيقَ حَقَّهَا " ، قَالُوا: وَمَا حَقُّ الطَّرِيقِ؟! قَالَ : " غَضُّ البَصَرِ، وَكَفُّ الأَذَى، وَرَدُّ السَّلاَمِ، وَأَمْرٌ بِالْمَعْرُوفِ، وَنَهْيٌ عَنِ المُنْكَرِ ". مُتَّفَقٌ عَلَيْهِ لا يَحِلُّ إيذاءُ المُسلِمِ وإلحاقُ الضَّرَرِ به، صَغيرًا كان أو كبيرًا، وقد راعَتِ الشَّريعةُ الإسلامِيَّةُ المُطهَّرةُ حُقوقَ الجَميعِ ومَصالِحَهم. وفي هذا الحديثِ يُحذِّرُ النَّبيُّ صلَّى اللهُ عليه وسلَّمَ المُسلِمينَ مِن الجُلوسِ علَى الطُّرقاتِ؛ على المَساطِبِ أو الأرائكِ، أو الكَراسيِّ أو الفُرُشِ؛ لأنَّ الجُلوسَ علَى الطُّرُقاتِ يُؤدِّي -في الأغلبِ- إلى أذيَّةِ النَّاسِ، وذلك بإحراجِهم بمُلاحقتِهم بالنَّظَراتِ، أو تَضييقِ الطَّريقِ عَليهِم، إلى غيرِ ذلك، ولأنَّ الجالِسَ في الطَّريقِ قدْ يَتعرَّضُ للفِتنةِ، أو يُعرِّضُ غَيرَه لها، وغَيرُ ذلِك مِن المَفاسِدِ، فلمَّا قالوا للرَّسولِ صلَّى اللهُ عليه وسلَّمَ: «ما لنا بُدٌّ منها»، أيْ: لا غِنى لنا عنها؛ لأنَّها مُجتمَعاتُنا وأندِيَتُنا التي نَتحدَّثُ فيها بشُؤونِنا، ونَتذاكَرُ في مَصالِحِنا مِن أُمورِ الدِّينِ ومَصالحِ الدُّنيا، ونُرَوِّحُ عن نُفوسِنا بالمُحادَثةِ في المُباحِ، ويُسَرِّي بَعضُنا عن بَعضٍ؛ فتَرْكُها يَشُقُّ عَلينا، وكأنَّهم فَهِموا مِن كَلامِه صلَّى اللهُ عليه وسلَّمَ أنَّه للتَّحذيرِ، وليس للنَّهيِ الصَّريحِ، أو أنَّ النَّهيَ للتَّنزيهِ، ولا يُرادُ به التَّحريمُ؛ لأنَّهم لم يَعهَدوا مِن الرَّسولِ صلَّى اللهُ عليه وسلَّمَ تَحريمَ نافعٍ، ولا إباحةَ ضارٍّ، أو أنَّ النَّهيَ لمَعنًى مُتَّصِلٍ بالمَجالسِ، لا لنَفسِها وذاتِها، وقد يُمكِنُهم مُجانَبةُ هذا المعنى الَّذي مِن أجْلِه كانَ النَّهيُ، وإلَّا فإنَّ الصَّحابةَ رَضيَ اللهُ عنهم أسرَعُ النَّاسِ إجابةً لأوامرِ اللهِ ورَسولِه؛ ولذلك كانتْ مُراجَعتُهم للنَّبيِّ صلَّى اللهُ عليه وسلَّمَ استِفسارًا على ما فَهِموه منه، وليس مُعارَضةً له -حاشَاهُمْ-، ولو عَلِموا أنَّ النَّهيَ عَزْمةٌ مِن العَزَماتِ ما راجَعوهُ، ولَبادَروا إلى الامتِثالِ مُباشرةً، فأجابَهُم النَّبيُّ صلَّى اللهُ عليه وسلَّمَ بما يدُلُّ على أنَّ النَّهيَ ليس لذاتِ المَجالِسِ، وإنَّما هو مِن أجْلِ حُقوقِ الطَّريقِ التي يَتعرَّضُ لها الجالِسُ؛ فقال صلَّى اللهُ عليه وسلَّمَ: «فإذا أبيتُم إلَّا المَجالِسَ فأعطُوا الطَّريقَ حَقَّها» تَأكيدًا لِما للطَّريقِ مِن آدابٍ وحُقوقٍ، فسَأَلوه سُؤالَ المُسترشِدِ عن حَقِّها، فأجابَهم صلَّى اللهُ عليه وسلَّمَ بقَولِه: «غَضُّ البَصَرِ، وكَفُّ الأذَى، ورَدُّ السَّلامِ، وأمْرٌ بالمَعروفِ، ونَهيٌ عنِ المُنكَرِ». . فَجَعَلَ النَّبِيُّ صلى الله عليه وسلم غَضَّ الْبَصَرِ حَقًّا مِنْ حُقُوقِ الطَّرِيقِ، فَانْتَبِهْ يَا مَنْ تَجْلِسُ عَلَى الطُّرُقَاتِ وَتَنْظُرُ إِلَى الْفَتَيَاتِ وَإِلَى النِّسَاءِ، فَإِنَّكَ عَلَى خَطَرٍ عَظِيمٍ، وَأَنْتَ عَلَى طَرِيقِ الْهَلَاكِ فِي الدُّنْيَا وَالْآخِرَةِ . فَقَالَ: (قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ) [النور: 30]. فَالنَّظَرُ آفَةٌ مِنْ آفَاتِ الْإِنْسَانِ، وَمَدْخَلٌ كَبِيرٌ لِلشَّيْطَانِ، مُدَمِّرٌ لِلْقَلْبِ وَالْأَرْكَانِ، يُدْخِلُهُ النِّيرَانَ، وَيُبْعِدُهُ عَنِ الْجِنَانِ، فَالْبُعْدُ عَنْهُ خَيْرٌ فِي كُلِّ زَمَانٍ وَمَكَانٍ. بَلِ النَّظَرُ إِلَى النِّسَاءِ فِتْنَةٌ لَيْسَ لَهَا مِنْ دُونِ اللَّهِ حَامٍ وَلَا مَانِعٌ، مُصِيبَةٌ كَبِيرَةٌ، وَمَفْسَدَةٌ عَظِيمَةٌ، وَشَرٌّ مُسْتَطِيرٌ، وَبَلَاءٌ كَبِيرٌ . بَلْ وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، مَا أَعْلَمُ دَاءً قَدْ فَشَا فِي الْأُمَّةِ، وَدَخَلَ فِي كُلِّ بَيْتٍ مِنْ بُيُوتِ الْمُسْلِمِينَ إِلَّا مَنْ رَحِمَ اللَّهُ، كَدَاءِ الرِّبَا، وَكَدَاءِ النَّظَرِ إِلَى الْمُحَرَّمَاتِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ! وَصَدَقَ النَّبِيُّ صلى الله عليه وسلم إِذْ يَقُولُ، كَمَا فِي الْمُسْتَدْرَكِ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ: أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ: «لَيَأْتِيَنَّ عَلَى النَّاسِ زَمَانٌ لَا يَبْقَى فِيهِ أَحَدٌ إِلَّا أَكَلَ الرِّبَا، فَإِنْ لَمْ يَأْكُلْهُ أَصَابَهُ مِنْ غُبَارِهِ». وَفِي الصَّحِيحَيْنِ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «إِنَّ اللَّهَ كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذَلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ الْمَنْطِقُ، وَالنَّفْسُ تَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصَدِّقُ ذَلِكَ كُلَّهُ وَيُكَذِّبُهُ». وَلِذَلِكَ عَنْ جَرِيرٍ قَالَ: «سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنْ نَظْرَةِ الْفَجْأَةِ، فَقَالَ: اصْرِفْ بَصَرَكَ». بَلْ قَالَ النَّبِيُّ صلى الله عليه وسلم لِعَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: «يَا عَلِيُّ، لَا تُتْبِعِ النَّظْرَةَ النَّظْرَةَ، فَإِنَّ لَكَ الْأُولَى وَلَيْسَتْ لَكَ الْآخِرَةُ». فَالنَّظَرُ بَرِيدُ الزِّنَا، يَا رَبِّ سَلِّمْ! وَهُوَ سَبَبُ كُلِّ بَلَاءٍ وَشَرٍّ . كُلُّ الْحَوَادِثِ مَبْدَؤُهَا مِنَ النَّظَرِ