The Manners Of The Pathway
1) It Is Compulsory To Fulfill The Rights Of The Pathway
2) Removing Anything That Is Harmful From The Road Or Pathway
3) It Is Forbidden To Relieve Oneself In Pathways Or Shades That Are Frequented By People
4) Men Are More Deserving Of The Middle Of The Pathway Than Are Women
5) Helping A Man Climb His Mount And Raising His Things Up To Him

The Manners Of The Pathway

Allah (Swt) said: “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) That is purer for them. Verily, Allah is All-Aware of what they do.” (Qur’an 24:30)

Abu Sa’eed Al-Khudree (R.A) related that the Messenger of Allah (Pbuh) said, “Beware of sitting on pathways.”

Some of his Companions (R.A) said, “We are driven by necessity, for they are nothing other than our places of gathering, where we speak to one another.” He (Pbuh) said, “So if you are insistent upon taking them as your places of gathering, then give the pathway its due right.”

They asked, “And what is the right of the pathway?” He (Pbuh) said, “To lower the gaze, refrain from harming [others], returning greetings of peace, ordering to what is good, and forbidding what is evil. “[Bukhaaree, 2465]

The Manners Of The Pathway

1) It Is Compulsory To Fulfill The Rights Of The Pathway

In the above-mentioned Hadeeth, the Prophet (Pbuh) enumerated the rights of the pathway; however, we must understand that what he mentioned are just some of the rights of the pathway, and not all of them, for in other narrations the Prophet (Pbuh) mentioned other rights as well. Let us now discuss each right individually:

a) Lowering The Gaze: This order is intended equally for men and women. To allow one’s gaze to remain fixated on a Haram (forbidden) object leads to nothing but pain and agony in one’s heart. One might feel that, by staring at an object of beauty, one is relaxing his soul and allowing happiness to enter into his heart, but nothing is further from the truth. The most tormented of all is a person who is addicted to looking at forbidden objects. Ibn Taymiyyah said, ” When one looks on purpose (e.g., a man looking at a stranger woman), an attachment will form in his heart, and that will bring nothing but torment and misery. If that attachment increases to the point that one falls in love, the punishment and torment will only increase, regardless of whether one’s love is requited or not. If one’s love remains unrequited, then one will continue to remain in a state of sadness, misery, and depression. And one who has his love requited is also in a state of great pain, always fearing that he will be parted from the object of his love, always trying to please that object, and always striving to satisfy that object’s needs and wants. All of this began with a look. Had he averted his gaze, his soul and heart would both be in a state of peace and calmness.”

The Shariah, of course takes into consideration what people do inadvertently, for it orders a man who unintentionally looks at a stranger woman to then immediately avert his gaze instead of prolonging the look. Jareer Ibn ‘Abdullah (R.A) said, “I asked the Messenger of Allah (Pbuh) about the sudden glance, and he ordered me to avert my gaze.” [Muslim, 2159] “Sudden glance” refers to when one unintentionally looks at a stranger woman. There is no sin upon a person when that happens, but one must then immediately avert his gaze. If he immediately averts his gaze, then there is no sin upon him. But if he persists in looking, he sins, a ruling that is clearly indicated by the preceding Hadeeth.

b) Refraining From Harming Others: ‘Abdullah Ibn ‘Amr (R.A) reported that the Prophet (Pbuh) said, “A Muslim is he from whose tongue and hand other Muslims are safe…”[Muslim, 40]

This is a typically epigrammatic saying of the Prophet (Pbuh) for though it contains a few words, it encompasses many meanings. A person can harm others with his tongue in many ways, by cursing them, attacking their honor, backbiting them, slandering them, or mocking them. Similarly, a person can harm others with his hand in more ways than just punching or striking them; one may use his hand to write abusive words or slander, one may use it to concoct poison, one may use it to kill another person with a gun, and so on. One of the beautiful teachings of this religion is that, when a person refrains from harming others, he is giving charity to his own self. Abu Dharr (R.A) reported that he asked the Prophet (Pbuh)” Which deed is best?” He (Pbuh) said, “Eemaan (faith, belief) in Allah and Jihad in His path.”

Abu Dharr (R.A) asked, ” Which Ar-Riqaab (referring to the freeing of slaves by purchasing them from their owners) is best?” He (Pbuh) said, “The most expensive of them in price and those that are most precious to their people (i.e., to their owners).”

Abu Dharr (R.A) said, “And if I do not do so (i.e., if I do not free slaves, then what is next best?).” The Prophet (Pbuh) said, “Help a workman or make something for a person who has no trade.”

He (R.A) asked, “And if I do not do that?” He (Pbuh) said, “Leave people alone from [your] evil, for indeed, that is charity which you give to your own self”

Muslim related it with this wording, “Hold back your evil from people, for verily, that is charity from your own self to your own self.” [Muslim, 84]

c) Returning Greetings Of Peace: This right is compulsory for the pathway and for all situations. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “A Muslim has five compulsory rights over his brother: returning greetings of peace, saying, ‘Yarhamukallah (may Allah have mercy on you)’ to a person who sneezes (i.e., a person who sneezes and then says, ‘Alhamdulillah,’ all praise is to Allah), accepting an invitation, visiting the sick, and following funerals.”

Many people are remiss in this regard; you will find that they greet people they know, while they ignore those they do not know, a practice that is in clear violation of the Prophet’s Sunnah.

d) Ordering others to what is good and forbidding them from what is evil

The application of these matters is what makes our Nation the best Nation: “You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad (Pbuh)” and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’roof (i.e., Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief, and all that Islam has forbidden), and you believe in Allah.” (Qur’an 3:110)

Ibn Katheer said, “Umar Ibn Al-Khattaab said, ‘ Whomsoever it pleases to be from that Nation, then let him fulfill its [membership] condition which Allah stipulated.”‘ By not ordering to what is good and forbidding what is evil, one resembles more than anything else the People of the Book, those whom Allah (Swt) it reproached in His saying: “They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief etc.) which they com-mitted.” (Qur’an 5:79)

And when a society is bereft of those who order to what is good and forbid what is evil, then punishment for them is looming in the horizon. Imam Ahmad related the following in his Musnad: “Abu Bakr (R.A) stood, praised and extolled Allah ‘ Azza Wa-jall (The Possessor of Might and Majesty), after which he (R.A) said, ‘0 people, you indeed read this verse, “0 you who believe! Take care of your ownselves, [do righteous deeds, fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. If you follow the (right) guidance [and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and that Islam has forbidden)] no hurt can come to you from those who are in error.” (Qur’an 5:105),

yet you indeed apply (and understand) it in the wrong way. Verily, I heard the Messenger of Allah (Pbuh) say, ‘Indeed, when people see evil but do not change it, the time draws near when Allah will encompass them with punishment.” [Muslim, 1/198]

There are many obvious benefits of ordering to good and forbidding evil: society is saved from destruction, evil and its people are quelled, goodness pervades, and so on. It is very important to understand that the duty of ordering to good and forbidding evil does not rest solely on the shoulders of a government agency or a specific group of people; instead, it is compulsory upon every member of society to order to good and forbid evil, each according to his ability. The most famous Hadeeth related about this matter is general in its wording and is intended for every Muslim, for it does not specify any single person or group of people. Abu Sa’eed Al-Khudree (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “Whosoever from you sees evil, then let him change it with his hand; and if he is not able to, then with his tongue; and if he is not able to, then with his heart, and that (i.e., hating evil with one’s heart without changing it with one’s hand or tongue) is the weakest [level] of Al-Eemaan (faith, belief).” [Muslim, 49]

In regard to this issue, there are a number of points that one needs to keep in mind:

First, three levels are mentioned in the Hadeeth, and one must not move to the next level unless he is not able to apply the preceding level; for example, a person should not remove evil with his tongue if he is able to remove it with his hand.

Second, a person of authority should always resort to the highest level of removing evil. The head of a household, for example, deserves obedience in his home. He must, therefore, remove evil with his hand, and, at least under normal circumstances, he has no excuse to do otherwise.

Third, before removing something that is evil, one should ascertain for certain that it is in fact evil; furthermore, one should make sure that differences of opinion are not justified in a given matter before he proceeds to reproach someone for something he did. Many people err in this regard; they hastily warn people not to do a certain deed when many scholars, who have proofs to back up their view, hold that that deed is permissible.

Fourth, a person who removes evil must understand the principle of ‘harms versus benefits,’ a principle which states that a person should not proceed to change evil if the harms that result outweigh the benefits; one follows this principle in order to block the door to evil and corruption.

Fifth, if one is not able to remove evil with his hand and tongue, he must at the very least hate that evil from the depths of his heart, and if possible, the effects of that hatred should, when he passes by the evil, appear on the expression of his face.

e) Guiding A Person Who Is Lost: One of the rights of the pathway (or road) is to guide a person who is asking for directions, regardless of whether he is blind or lost. In a Hadeeth related by Abu Hurairah (R.A) a group of people asked the Prophet, about the right of the pathway. He (Pbuh) said, “And to give directions.” [Abu Daawood, 4815]

And in another Hadeeth related by Abu Hurairah (R.A) the Messenger of Allah (Pbuh) said, “Giving road directions is charity.” [Bukhaaree, 2891]

2) Removing Anything That Is Harmful From The Road Or Pathway

This is one of the recommended manners of the pathway or road; in fact, to remove something harmful from the pathway is one of the branches of Eemaan (faith, belief). The Prophet (Pbuh) said, “Eemaan (faith, belief) is slightly (the Arabic word “Bid— is used here and it refers to a number from three to nine) more than seventy branches, or slightly more than sixty branches. The best of those branches is the saying, ‘Laailaha Illallah (None has the right to be worshipped but Allah),’ and the lowest of them is to remove something harmful from the pathway. And Al-Hayaa (modesty) is one of the branches of Eemaan (faith, belief). ” [Ahmad, 8707]

It is an act of charity to remove something harmful from the pathway, and because he performed this deed, a man was made to enter Paradise. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Every joint on the bodies of people has Sadaqah (charity) upon it…and to remove something harmful from the road is charity. “[Muslim, 1009]

Abu Hurairah (R.A) also reported that the Messenger of Allah (Pbuh) said, “As a man was walking on the pathway (or road), he found a thorn branch on the pathway, and so he moved it away (from the pathway]. Allah was pleased with his deed, accepted it from him, and forgave him this sin…”

And in Abu Daawood’s narration, the Messenger of Allah (Pbuh) said, “A man who never did any good removed a thorn branch from the road. Either it was from a tree, so that he cut it and cast it [aside], or it was placed down (i.e., it was not still connected to a tree, so he did not have to cut it off), and he removed it. Allah was pleased with him, accepted his deed, and admitted him into Paradise.’ [Muslim, 1914]

3) It Is Forbidden To Relieve Oneself In Pathways Or Shades That Are Frequented By People

The Messenger of Allah (Pbuh) gave a stern warning about either urinating or defecating in pathways or shades that are used by people, for they are places that are meant for the benefit of everyone. The individual, therefore, should not be so selfish and unconcerned about the welfare of others as to spoil the pathways people walk on and the shades in which people sit. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Beware of Al-La’aanain.” His Companions (R.A) asked, “And what are Al-La’aanaan, 0 Messenger of Allah?” He (Pbuh) said, “He who relieves himself in the pathways of people or in their shades. ‘ [Ahmad, 8636]

Al-La’aanaan comes from the word, Al-La’an, which means ‘curse.’ Therefore, “Beware of Al-La’aanain” means: beware of those two matters that bring upon a person the curses of others, for when a person relieves himself in the above-mentioned places, others who frequent those places will curse him as a result, even if they do not know him.

4) Men Are More Deserving Of The Middle Of The Pathway Than Are Women

Both in small and great matters, the Shariah consists of rules and laws that prevent the occurrence of Fitnah (trial and temptation). In keeping with that methodology, the Prophet (Pbuh) legislated that women should walk on the sides of pathways, while men should walk in the middle, so that men and women do not end up mixing with one another. This legislation is meant to prevent a great deal of Fitnah (trial and temptation); it is sad to say, however, that you will hardly find a place today that applies it. Abu Asyad Al-Ansaaree (R.A) reported that, when the Messenger of Allah (Pbuh) was once leaving the Masjid and saw men and women mixing in the road, he (Pbuh) said to the women,”Move back; for indeed, it is not for you to stay in the middle of the road; adhere to the edges of the road.”

Abu Asyad (R.A) said, ” So a woman would then stick to the wall, to the degree that her garment would get stuck on the wall; that is how close she would adhere to it.” [Abu Daawood, 5272] By walking along the edges of the road, especially when the road is crowded, a woman shows a sense of modesty and caution, which are both suitable qualities for women; she also avoids crowding the street, but more importantly she avoids placing herself and others in a situation that might lead to Fitnah. We must remember that the first Fitnah for the Children of Israel was in women, and it was that Fitnah which was the cause of their destruction.

5) Helping A Man Climb His Mount And Raising His Things Up To Him

One of the manners of the road is that, if one sees a man trying with difficulty to get onto his mount, he should help him up; or if one sees that the rider has a lot of things to carry, he should help him carry them. These days, one often has opportunity to help the elderly in this regard; for example, when they are trying to climb the stairs of a bus, or when they are carrying heavy luggage to or from the trunk of their car. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Every joint has Sadagah (charity) upon it. Every day wherein one helps a man with his mount, by raising him upon it or by lifting up his things to him – [this is all] Sadagah (charity)…” [Muslim, 1009]