既然通奸之恶的起点在于目光,安拉 ~ 命令穆斯林垂下目光;因为罪恶始于一瞥,接着生出情欲,然后走近,最终犯下罪行。(1)注视非法之物是引发情欲的主要途径,因此,谁克制不看,谁就确实保全了自己的贞洁。先知 ~ 说:"不要再看第二眼,因为第一眼你无过,第二眼你就无权了。"3 先知 ~ 还说:"一瞥是易卜劣斯(撒旦)的毒箭之一,所以谁垂下眼睛不看女子的美貌,安拉就会为他降下一种功修,他将体会到其中的甜美。"4 先知 ~ 又说:"当心!不要坐在路边。"众人说:"安拉的使者啊!我们不得不坐在路边,那是我们闲谈的地方。"先知 ~ 回答:"如果你们必须坐,那就应当尽到路的权利。"他们问:"安拉的使者啊,路的权利是什么?"他 ~ 答道:"垂下你的目光,不伤害他人,回应问候,劝善戒恶。"5 放纵的注视,隐藏在人类所遭受的一些主要灾祸背后。的确,注视产生欲望;欲望产生思绪;思绪产生激情;激情产生意志力,意志力转为坚定的决心,最终化为行动,只要没有阻碍。正因如此,有人说:"垂目的忍耐,比忍受那一瞥之后的痛苦更容易。"(2)欲望与倾向是善恶的起点,意志与决心便由此而生。 因此,谁能克制自己的私欲,谁就确实掌控了自己;谁屈从于自己的私欲,谁就会被私欲所吞没;而谁轻视自己的倾向,谁就会引导自己走向毁灭。私欲会不断接近心灵,直到变成妄想,正如安拉 ~ 所说:(……就像沙漠中的海市蜃楼。口渴的人以为那是水,等他走近时,却发现什么也没有;但他会发现安拉与他同在,祂会足额偿还他的报酬。安拉是迅速的清算者)1 就决心而言,最受鄙视的人,是那些把事实变成虚假妄想,并在卑微的生活中凝视这些妄想的人。这些虚假的妄想对人有害,因为它们会滋生倦怠与冷漠,产生疏忽、懊悔与遗憾的感觉。当渴望者错过了真理在其身上的作用时,便在心中描绘出它的图景,于是他满足于自己思想所勾勒的虚幻image,而这永远无法给他的生命带来任何真正的满足。他的情形好比一个又饿又渴的人,在脑海中想象着食物和饮品的画面,而手中却没有任何食物或饮品来缓解饥渴。接受这种心态,表明自尊程度低下,也是一种耻辱;因为自我的尊严与纯洁,正在于拒绝任何不切实际的欲望或幻想。 人的欲望可分为四类:使人获得今世利益的欲望,使人驱除今世困扰的欲望,使人获得后世利益的欲望,以及使人驱除后世伤害的欲望。一个有理智的人,不会犹豫地选择那些能够通过追求主的喜悦而为他带来后世利益的欲望。 这些念头和思虑应按其优先次序来划分：第一，思考启示并理解其含义。真主~并非仅为让人诵读而降下启示。诵读只是一种手段，使人能够思索其中的内涵。一位先贤说："《古兰经》是为了被付诸实践而降示的；所以要把诵读变为行动！"第二，思考真主的迹象，并以之为证据来确认真主的尊名、属性、智慧、仁慈与慷慨，正如真主~督促仆民思考并理解祂的迹象。第三，思念真主的恩惠、宽恕、慈悯、忍耐，以及祂赐予仆民的恩典。这三类思虑能够从心中引出对真主的认知、爱与敬畏，而这些可以通过纪念真主而牢固确立。第四，思考自身的缺陷和自己的行为。这种念头有很大的益处，因为它能打破那命令犯罪的私欲，使心灵生活在宁静的世界里。第五，思考时间的责任及其作用，并将一切忧虑集中于此，以避免浪费哪怕一分一秒。事实上，一切益处都从时间中产生，而被浪费的时间则无可挽回。一位沙斐仪学者说："我曾与苏菲之人为伴，除了两句话，我并未从他们那里获益：第一，他们说：'时间是一把剑；你若不斩断它，它就会斩断你。'第二，'你若不专注于真理，它就会让你专注于虚妄。'"人的时间实际上就是他的寿命；它是通向永恒幸福生活（天堂）的道路，或是通向永恒痛苦生活（火狱）的道路。它逝去的速度比云彩移动还快。 人一生中花在顺服真主上的时间，才是他真正的生命；其余的时光，即便他已经度过，也不能算作他的生命，他的生活只能与牲畜相比。即便是礼拜者，也只能从其拜功中获得他所记得的那部分；因此，人的生命仅仅是他用于顺服真主的那部分，其余的一切都不过是恶魔的耳语和虚妄的欲望。 你应当知道，欲望本身并不伤害任何人；真正有害的是人与欲望的互动或对它的回应。欲望就像过路人：你若不理睬，它自会离去；你若请它进来，它就会以欺骗的言辞迷惑你。 真主在人身上安置了两种自我：一种是命令作恶的自我，一种是安宁的心灵，二者相互对立；对此为轻的，对彼为重；使此满足的，使彼受煎熬。心的右侧有天使，左侧有恶魔。这场争斗持续不断，直到自我在今世完结其生命。一切虚妄都站在恶魔和命令作恶的自我一边；而一切真理都站在天使和安宁的心灵一边。这场持续的争斗被记录在案，胜利则凭借人的忍耐而获得。凡是坚忍、有耐心并敬畏真主的人，今世和后世都会有好的结局。真主已经注定，吉祥的归宿属于敬畏者。 （三）言语应当被守护，只用于有益之事。人只应说那些对其宗教有益的话。在开口之前应当再三思量，这话对自己的宗教是否有用；如果说了没有益处，就应当避免说出；但如果其中有益，就不应浪费说它的机会。 如果想要对他人内心的状况作出判断,就应当考察他们的言语表达。事实上,舌头会泄露心的状况,无论其主人愿意与否!叶海亚·本·穆阿兹说:"心就像煮着东西的锅,舌头则是锅里的勺子。人一开口说话,舌头便从心中舀起所藏之物,或甜或酸。" 安斯·本·马立克(愿安拉喜悦他)转述:先知ﷺ说:"人的信仰(Iman)若心不端正,便不算端正;心若舌不端正,也不算端正。" 阿卜杜拉·本·麦斯欧德(愿安拉喜悦他)转述:先知ﷺ说:"以掌握我灵魂者起誓,人的心和舌若不顺服,他便不算穆斯林。" 有人问先知ﷺ,使人入火狱最多的是什么,他ﷺ回答:"口和下体。" 穆阿兹问先知ﷺ一件能使他进入乐园、远离火狱的功修。先知ﷺ告诉他,万事之本是伊斯兰,其柱石是拜功,其顶峰是在安拉之道上奋斗(圣战)。然后先知ﷺ问道:"要不要我告诉你这一切的根本?"穆阿兹回答:"当然,安拉的使者。"先知ﷺ握住自己的舌头说:"管住这个。"穆阿兹说:"我们因所说的话也要受清算吗?"先知ﷺ回答:"愿你母亲失去你!人们不正是因舌头的收获而被面朝下投入火狱吗?" 令人惊讶的是,有些人能够轻易戒除禁律,如越轨、通奸、偷窃、饮酒或观看不合法之物,却难以约束自己的舌头,以致你看到他说出招致安拉诅咒的话语! 该圣训是贾迪布·本·阿卜杜拉（愿真主喜悦他）所传，他说：“先知ﷺ提到，有一个人说：‘真主绝不会饶恕某某人。’于是真主（至尊至高）说：‘谁敢以我的名义起誓，说我不会饶恕某某人？我已饶恕了某某人，并勾销了你的善功（即那个发誓说真主不会饶恕那人的人的善功）。’”因此，这位一生都在敬拜真主的虔诚之人，仅仅因为他说出的一句话，善功就被勾销了！艾卜·胡莱赖（愿真主喜悦他）在转述同一段圣训时说：“那个人说了一句话，毁掉了他今世和后世的一切！”艾卜·胡莱赖（愿真主喜悦他）又说：“先知ﷺ说：‘仆人可能说出一句使真主喜悦的话，他并不在意，却因此而被真主提升到更高的品级；仆人也可能说出一句使真主不悦的话，他并未想到其严重性，却因此而被投入火狱。’” 比拉勒·本·哈里斯（愿真主喜悦他）转述：先知ﷺ说：“一个人说了一句好话，却没有意识到它的价值，真主因此而为他记下喜悦，直到他与真主相见之日；一个人也可能说出一句恶言，没有意识到它的严重性，真主因此而为他记下不悦，直到他与真主相见之日。” 阿勒盖迈常说：“比拉勒·本·哈里斯的这段圣训，使我不敢说许多话。” 安斯·本·马立克（愿真主喜悦他）说：“当一位圣门弟子去世时，有人说：‘为他的乐园而欢喜吧。’先知ﷺ却说：‘你们这样说，难道你们知道他是否说过与他无关的话，或者吝啬于那些对他毫无损失的事物吗？’” 艾卜·胡莱赖（愿真主喜悦他）转述：先知ﷺ说：“凡信仰真主和末日的人，应当说善言，或者保持沉默。” 6 艾布·胡莱赖(愿主喜悦他)也传述:先知ﷺ说:"一个人伊斯兰信仰之美好,在于他舍弃与他无关的事。" 1 苏福彦·本·阿卜杜拉·萨格斐(愿主喜悦他)说:"我说:'使者啊,请告诉我一件关于伊斯兰的事,除了您,我不会再问别人。'先知ﷺ说:'你说:"我信仰真主",然后正直地坚持下去。'我说:'使者啊,您最担心我犯的是什么?'先知ﷺ抓住自己的舌头说:'就是这个!'"2 乌姆·哈比白(愿主喜悦她),先知ﷺ的妻子,传述:先知ﷺ说:"亚当之子所说的每一句话都会被记在他的账上,而不是对他有利,除非是劝人行善、禁人作恶,或提及真主。"3 在另一段圣训中,先知ﷺ说:一个人早晨起来时,所有的肢体都会向舌头谦卑,并说:"请为我们敬畏真主吧,因为我们依赖于你;你若正直,我们便正直;你若邪曲,我们便邪曲。"4 学者们对于人所说的每一句话是否都被记录,还是只记录其中关于善与恶的内容,存在分歧,其中第一种观点更为多数学者所采纳,因为真主(至高无上)说:(他所说的每一句话,旁边都有随时准备记录的监察者。)5 与舌头相关的有两大弊病:若一个人免于其中一种,却未必免于另一种,它们是"言语"之病和"沉默"之病。其中一种的罪过可能比另一种更大:因为对真理保持沉默的人是"哑巴魔鬼",违抗真主;而说谎话的人是"能言的魔鬼",同样违抗真主。虔诚的人是那些约束舌头不说谎话、却放开舌头谈论对他们后世有益之事的人。 有人可能在复活日带着如山一般多的善功到来，却因他的舌头而被毁掉；也有人可能带着如山一般多的恶行到来，却发现他的舌头因持续不断地记念真主而将这些恶行摧毁！（4）脚步也应当被守护，即一个人必须用他的双脚走向那能使他获得真主的回赐、而非真主的弃责之处。由于失足既与脚相关，也与舌相关，经文中两者都被提到了，正如真主~所说：（至仁主的忠诚仆人，是那些谦卑而安详地行走在大地上的人；当愚昧的人以恶言与他们交谈时，他们便以温和的言语回应。）6 真主~以他们言语和脚步的端正来描述他的忠诚仆人。

Since the starting point for the evil of adultery is the vision, Allah ~ has commanded Muslims to lower their gaze ; because evil starts with a glance, followed by a feeling of passion , then moving closer, and finally in committing the sinful act. (1) Looking at the unlawful is the main way to generate passion, and so whoever abstains from it, has indeed preserved his/her chastity. The Prophet~ said: "Do not take a second look, because while you are not to blame for the first, you have no right for the second."3 The Prophet :I; also said: "A look is one of the poisonous arrows of Iblis (Satan), so whoever lowers his eyes from looking at a woman's beauty, Allah would produce for him an act of worship whose sweetness he would experience ."4 The Prophet ~ also said: "Beware! Avoid sitting on the roads." They (the people) said: "O Messenger of Allah! We can't help sitting (on the roads) as these are our places where we chat." The Prophet ~ replied: "If you have to sit, then pay the road its right." They asked: "What is the right of the road, 0 Messenger of Allah?" He ~ answered: "Lowering your gaze, refraining from harming others, returning a greeting, and enjoining what is good, and forbidding what is evil. " 5 Staring lies behind some of the main calamities which afflict mankind. Indeed, looking produces desire; desire produces thoughts; thoughts produce passion; passion produces will power which turns into strong determination, and ends up as an action, as long as there is no impediment. In this context, it was said: "Patience in lowering one's gaze is easier (to deal with) than the patience with the pain of the aftermath of that gaze." (2) Desires and inclinations are the starting point of good and evil, and it is from them that will and determination are generated. Therefore, whoever controls his/her desires has indeed controlled him/herself; and whoever surrenders to his/her own desires, would be overwhelmed by them, but whoever thinks little of his/her inclinations, they would guide him to his/herself-destruction. Desires keep on approaching the heart until they become wishes, as Allah ~ has said: ( .. .like a mirage in a desert. The thirsty one thinks it to be water until he comes up to it, he finds it to be nothing; but he finds Allah with him, Who will pay him his due. Allah is Swift in taking account) 1 The most despised people, in terms of their determination, are those who tum facts into false wishes, and observe these in their mean lives. These false wishes are damaging to man, as they generate a sense of lassitude and apathy, and produce a feeling of negligence, remorse and regret. When the wisher misses the interaction of the truth within his/her body, he/she depicts its picture in his/her heart, and so he/she becomes contented with illusionary images portrayed by his/her own thoughts, which never brings him/her any real satisfaction in life. His/her example is like that of a person who is both hungry and thirsty, picturing images of food and drink in his/her mind, without having any food or drink to ease his/her hunger and thirst. Accepting such a state of mind shows a low degree of the self esteem and is also a disgrace; because the dignity and purity of the self lies in rejecting any unreal desire or fantasy. Man's desires may be divided into four categories: Desires with which man attains worldly benefits, desires with which he drives away his worldly problems, desires with which he attains benefit in the Hereafter, and desires with which he drives away any harm in the Hereafter. A reasonable person would not hesitate to prefer desires which would gain him/her the benefits in the Hereafter, by seeking the Pleasure of his/her Lord. Such desires and thoughts are defined according to their priorities: First, reflecting on the Revelation and understanding its meaning. Allah ~ did not send it down just to recite it. Rather, its recitation is just a means to enable a person to ponder on its context. One past scholar said: "The Qur'an was revealed to be implemented on; so turn its recitation into practice!" Second, reflecting on Allah's Signs and using them as evidence to confirm Allah's Names, Attributes, Wisdom, Benevolence and Generosity, as Allah ~ has urged His Servants to reflect on His Signs and understand them. Third, thinking of Allah's Beneficence, Forgiveness, Mercy, Patience, and bestowing His Blessings upon His Servants. These three types of reflection extract from the heart: the knowledge, love, and fear of Allah, which may be firmly established by the remembrance of Allah ~- Fourth , thinking of the defects of the self and of one's actions. This thought has a great beneficial effect, as it breaks the self which commands evil, allowing one's heart to live in a serene world. Fifth, thinking of the duty of time and its function , and directing all worries around it, to avoid wasting any fraction of it. In fact , all benefits are generated from time, and any wasted time remains irreplaceable. A scholar Shafi'i said: "I have accompanied Sufi people and I have not benefited from them , except for two expressions: first, from their saying: "Time is a sword; if you do not cut it, it will cut you." Second, "If you do not occupy yourself with the truth , it will occupy you with falsehood. " A person's time is indeed his/her lifetime ; it is a way leading to his/her eternal blessed life (in Paradise), or the way to his/her eternal tormented life (in the Hell-Fire). It passes by faster than the clouds move. Whatever time a person spends in obedience to Allah is indeed his/her true life , but whatever else cannot regarded as his/her life; even if he/she has already lived it, his/her life could be compared to that of animals . Even a person performing Sa/at does not gain from his/her Sa/at except that which he/she remembers of it; therefore man's life is only that spent in obedience to Allah ~ . and everything else is but the devil's whisperings and false wishes. You should know that a desire in itself does not harm anyone; what is harmful is interacting or reacting to it. A desire is like a passer-by; if you ignore it, it will go away; but if you invite it in, it would bewitch you with its deceptive speech. Allah ~ has placed two kinds of selves in man: a self that is commanding and a self that is peaceful, and they oppose eachother; whatever is light for one is heavy for the other, and whatever satisfies one torments the other. An Angel is on the right side of the heart, while a devil is on the left side of it. There is an on-going battle, until the self completes its life in this world. All falsehood is on the side of the devil and the self commanding evil; while all the truth stays on the side of the Angel and the peaceful mind. The on-going battle is recorded, and victory is gained by one ' s patience. Whoever endures, shows patience and fears Allah would have a good ending in this world and the Hereafter. Allah ~ has decreed that there will be a blessed end is for the pious. (3) Speech should be preserved and used only for what is beneficial. One should say only that which is beneficial to one's Deen (religion). One should think twice before uttering a word, and whether it is useful for one's religion or not; if there is no gain in saying it, one should abstain from uttering it; but if there is any benefit in it, one should not waste the opportunity of saying it. If one wants to give evidence about what is inside the hearts ( of others) , one should consider their expressions. In fact, the tongue reveals the condition of the heart, whether its owner likes it or not! Yahya bin Mu'adh said: "Hearts are like cooking pots with their boiling contents, and tongues are their ladles. When a man speaks, his tongue scoops up what is inside his heart; sweet or sour." Anas bin Malik ~ reported that the Prophet ~ said: "A man's Iman (faith) is not straight until his heart is straight; and his heart is not straight until his tongue is straight." 1 Abdullah bin Mas'ud ~ reported that the Prophet ~ said: "By Him in Whose Hand my soul is, a man is not a Muslim till his heart and tongue are submissive."2 The Prophet ~ was asked about the most common things which bring people into Hell, to which he ~ replied: "The mouth and the private parts."3 Mu'adh asked the Prophet~ about a deed which could cause him to be admitted into Paradise and would keep him away from the Fire. So the Prophet ~ informed him that the root of a matter is Islam, its contours Sa/at (Prayers) and its peak is striving in the Cause of Allah (Jihad). Then he ~ asked: "Shall I tell you of that which is at the bottom of all this?" Mu'adh replied: "Certainly, Messenger of Allah." The Prophet~ took hold of his tongue and said: "Keep this under control." Mu'adh said: "Shall we be called to account in respect of that which we say?" He ~ answered: "May your mother lose you! Will people not be thrown face down into Hell only on account of the harvest of their tongue?" 1 What is amazing is the fact that there are cases where a person may find it easy to abstain from consuming Haram such as: transgressing, fornicating, stealing, drinking wine or looking at the unlawful, yet finds it hard to control the movements of his/her tongue, and you see him uttering words that invite the Curse of Allah ~ upon him/her! Such case is mentioned in the Hadith of Jundub bin Abdullah ~ who said: "The Prophet ~ stated that a person said: "Allah would not forgive such and such person." Whereupon Allah ~ said: "Who is he who adjures about Me that I would not grant pardon to so and so; I have granted pardon to so and so and blotted out your deeds (the deeds of the one who took an oath that Allah would not grant pardon to that person)."2 So that devout man who had worshipped Allah ~ all his life had his deeds blotted out for a single phrase that he had uttered! Reporting the same Hadith, Abu Hurayrah ~ said: "The man uttered a single word which destroyed his life in this world and the Hereafter!" Abu Hurayrah ~ said: "The Prophet ~ said: "A Servant ( of Allah) may utter a word which pleases Allah, without giving it much importance; and because of that Allah ~ will raise him to degrees ( of reward); and a Servant ( of Allah) may utter a word (carelessly) which displeases Allah, without thinking of its gravity; and because of that he will be thrown into the Hell-Fire."3 Bilal bin Al-Harith ~ reported that the Prophet ~ said: " A man speaks a good word, not realising its worth; for which Allah records for him with His Good Pleasure till the day he meets Him. A man also speaks an evil word, not realising its importance, for which Allah records for him His Displeasure till the day he meets Him. "4 'Alqamah used to say: " The Hadith of Bilal bin AI-Harith prevented me from saying many words!" Anas bin Malik ~ said: "When one of the companions died a man said: 'Rejoice over his Paradise.' But the Prophet ~ said: 'Do you say this when you do not know whether he perhaps spoke about that which did not concern him, or was niggardly about something which would have caused him no loss?"' 5 Abu Hurayrah ~ reported that the Prophet ~ said: " Whoever believes in Allah and the Last Day should speak good or be silent. " 6 Abu Hurayrah ~ also reported that the Prophet :j said: "A part of the excellence of a man's Islam is his leaving alone that which does not concern him." 1 Sufyan bin Abdillah At-Thaqafi ~ said: "I said: 'Messenger of Allah, tell me something about Islam of which I would not be able to ask anyone other than you'. He :i said: "Say: 'I believe in Allah', then go straight." I said: 'Messenger of Allah, What is the thing you fear most for me?' He :j took hold of his own tongue and said: "This!"2 Umm Habibah ,$,, the wife of the Prophet :I, reported that the Prophet :I said: "Everything a son of Adam says counts against him and not in his favour, except: recommending what ever is good, prohibiting what ever is objectionable, or making mention of Allah."3 In another Hadith, the Prophet :j said that when a man gets up in the morning, all the limbs humble themselves before the tongue and say: "Fear Allah for our sake, for we are dependent on you; if you are straight we are straight, but if you are crooked we are crooked. "4 The scholars have differed about whether everything a person utters is recorded or simply that regarding good and evil, with the first opinion being mostly considered, because Allah ~ said: (Not a word does he (or she) utter but there is a watcher by him ready to record it.)5 There are two great ailments related to the tongue; if a man is safe from one, he is not safe from the other; they are the ailments of "speech" and "silence". One can be a greater sin than the other; for a man who keeps silent about the truth is a "dumb devil", disobedient to Allah ~; while the man who speaks falsehood is a "speaking devil", disobedient to Allah ~- Righteous people are those who restrain their tongues from uttering falsehood, but loosen them to speak about whatever is beneficial for them in their Hereafter. A person could come on the Day of Resurrection with good deeds , the size of mountains, yet they were ruined by his/her tongue; or a person could come with bad deeds, the size of mountains, but he/she would find that his/her tongue destroyed them with constant remembrance of Allah! (4) Footsteps should be preserved in the sense that one has to use his feet to take one to where one should gain the Reward of Allah, not His Curse. Since a slip is related to the foot as well as to the tongue, they were both mentioned in the Verse, as Allah ~ said: ( The Faithful Servants of the Most Gracious (Allah) are those who walk on the earth with humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. ) 6 Allah ~ described His Faithful Servants with straightness in their words and footsteps.