What Is the True Essence of Haya’ (Modesty) in Islam?
Answered by Shaykh Abdul Sami‘ al-Yaqti
Question
What is Haya’ (modesty), and what is its true essence in Islam?
Answer
All praise is rightfully directed to Allah, the Lord of all creation. May blessings and peace be upon the Master of all Messengers and his family and companions.
Modesty in Islam
In Islam, modesty, known as Haya’, stands as a defining virtue and is considered one of the branches of Iman. It is inherently virtuous, yielding nothing but goodness, a principle consistently extolled in the noble Hadith tradition.
Scholars articulate Haya’ as a moral compass, compelling individuals to abstain from harmful actions and ensuring they fulfill the rights of others. The crux of the required Haya in a Muslim is the cultivation of modesty before Allah. As articulated by the Prophet (Allah bless him and give him peace), it involves safeguarding one’s thoughts and desires and acknowledging the transient nature of life.
The Prophet aptly expressed it as “to protect the head and what it retains, the stomach and what it contains, and to remember death and affliction. Whoever aspires to the afterlife will forsake the superficial allurements of this worldly life.”
Ultimately, Allah holds the ultimate knowledge.
Detailed Explanation
It is authentically reported that the Prophet (Allah bless him and give him peace) stated, “I was sent only to perfect noble character.” [Bayhaqi, al-Sunan al-Kubra]
This underscores the elevated status and significance of the character in Islam, as it was established as the primary objective for sending the Prophet (Allah bless him and give him peace) with the message of tawhid and the worship of Allah alone.
Character is the benchmark for love and proximity to the Prophet (Allah bless him and give him peace) on the Day of Resurrection. He emphasized, “Certainly, the most beloved of you to me and the closest in proximity to me on the Day of Resurrection is the best among you in character. The most detested of you to me and the furthest in proximity from me on the Day of Resurrection are the ramblers, the pretentious prattlers, and the pontificators.” When asked about the pontificators, he clarified, “Those who are arrogant.” [Tirmidhi]
Adorning oneself and embodying haya’ (modesty and humility) serve as criteria and indicators of complete iman (faith). The Prophet (Allah bless him and give him peace) emphasized,
“The ones with the most perfect iman are those with the best character. Those of you with the best character are those who are best to their womenfolk.” [Tirmidhi]
Among the paramount elements of character that the Messenger of Allah (Allah bless him and give him peace) imparted is haya’. He elevated it to the defining element of the Islamic faith, declaring, “Every religion has a hallmark, and the hallmark of Islam is haya’.” [Ibn Majah]
Haya’ as Described in Hadith
Some hadith that show the high status of haya’ in Islam include:
Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him and give him peace) said, “Iman is seventy-odd branches (or: “sixty-odd branches”). The greatest of them is to say, “There is nothing worthy of worship except Allah,” and the lowest of which is to remove something harmful from the road. Haya’ is one of the branches of Iman.” [Bukhar; Muslim]
The Prophet (Allah bless him and give him peace) said, “Haya’ and Iman were tied together completely. When one rises, the other rises too.”
Abu Sa‘id al-Khudri (Allah be pleased with him) narrates, “The Messenger of Allah (Allah bless him and give him peace) had more haya’ than a virgin in her chamber. When he saw something that he disliked, we would recognize it in his face.” [Bukhari; Muslim]
Imam Nawawi, following the mention of this hadith in his work Riyad al-Salihin, further elucidates, “The scholars assert that the true essence of haya’ is a moral standard motivating one to abstain from what is harmful and ensuring the fulfillment of others’ rights. Abu al-Qasim al-Junaid (Allah have mercy on him) articulated, ‘Hayaʿ is the recognition of blessings and shortcomings, and in between them emerges a state known as haya’.’”
This delineates the essence of haya’ expected from a Muslim. The Prophet (Allah bless him and give him peace) actively promoted it, recognizing its role as a catalyst for virtuous actions and a deterrent against sins. Haya’ is a protective barrier, preventing individuals from engaging in reprehensible deeds. Undoubtedly, it stands as a commendable trait, yielding nothing but goodness.
It is reported that the Prophet (Allah bless him and give him peace) passed by a man admonishing his brother for his haya’. The Prophet (Allah bless him and give him peace) said to him, “Leave him, for haya’ is a part of iman.” [Bukhari; Muslim]
Abu Masud Uqba ibn ‘Amr al-Ansari, who was among those who fought in the Battle of Badr, narrates that the Messenger of Allah (Allah bless him and give him peace) said, “Among what people have acquired from the early prophethood is, ‘If you do not feel ashamed, then do as you wish.’” [Bukhari]
Imran ibn Husayn (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him and give him peace) said, “Haya’ only brings about goodness.” [Bukhari; Muslim] In another narration by Muslim, “Hayaʿ is entirely good.”
Having Haya’ with Allah
The greatest haya’ is that which is practiced with Allah. This is the true essence of haya’. Tirmidhi reports that Abdullah ibn Masud narrates that the Prophet (Allah bless him and give him peace) said, “Have haya’ with Allah as He deserves.” The Companions said, “We have haya’, and praise is for Allah.” He said, “That is not it; rather, to have haya’ with Allah as He deserves is to protect the head and what it retains, the stomach and what it contains, and to remember death and affliction. Whoever desires the afterlife will leave the adornment of this world, and whoever does so has practiced haya’ with Allah as He deserves.”[Tirmidhi]
Haya’ in Context
All five categories of legal rulings apply to the concept of haya’. If engaging with a person is prohibited, it becomes obligatory to exercise haya’ towards them. When it is considered makruh (disliked), practicing haya’ is recommended. Conversely, if engagement is mandatory, haya’ in this context is prohibited. Finally, if it is allowed, exercising haya’ is either per customary norms or simply permissible. [al-Mawsuʿa al-Fiqhiyya al-Kuwaytiyya]
Therefore, displaying haya’ by refraining from acquiring knowledge about religious matters and essential information for Muslims is not an acceptable form of haya’. Aisha (Allah be pleased with her) praised the women of the Ansar, stating, “How great are the women of the Ansar! Their haya’ did not hinder them from gaining a profound understanding of their religion.” [Muslim]
Umm Salam, narrating an incident, approached the Messenger of Allah and inquired, “Messenger of Allah, Allah does not shy away from the truth. Must a woman perform ghusl if she has a wet dream?” The Messenger of Allah (Allah bless him and give him peace) affirmed, “Yes if she sees the fluid.” [Bukhari; Muslim]
Mujahid wisely remarked, “Neither a bashful person nor an arrogant one will acquire this knowledge.” [Asbahani, Hilyat al-Awliya’]
Conclusion
Dear brother, it is imperative that you earnestly embrace and uphold this noble virtue, for it yields nothing but goodness. Haya’ serves as a fortress safeguarding one’s religion, strengthening character, and preserving one’s life. It is essential to discern the appropriate context in which to exercise haya’.
When confronted with actions that may incur the displeasure of Allah, practicing haya’ is paramount. However, in matters essential to your understanding of religious rulings, such as seeking knowledge, it is imperative to inquire without reservation, as to exercise hayaʿ in this context would be inappropriate. It is crucial to assess each situation accordingly.
May Allah grant you wisdom in discerning and practicing haya’ appropriately.
Allah knows best.
[Shaykh] Abdul Sami‘ al-Yaqti
Shaykh Abdul Sami‘ al-Yaqti is a scholar from Syria, born in Aleppo in 1977. He obtained his degree in Shari‘a from the Faculty of Shari‘a at Damascus University, a Diploma in Educational Qualification from the Faculty of Education at Aleppo University, and a Diploma in Shari‘a and a Master’s in Shari‘a from the Faculty of Sharia and Law at Omdurman University in Sudan. He is currently in the process of writing his doctoral thesis.
He studied under esteemed scholars such as Shaykh Abdul Rahman al-Shaghouri, Shaykh Mustafa al-Turkmani, and Shaykh Dr. Nur al-Din Itar, among others. Shaykh al-Yakti has worked in teaching and cultural guidance in orphanages and high schools in Aleppo. He served as an Imam, preacher, and reciter at Sheikh Zayed Grand Mosque in Abu Dhabi and as a certified trainer for preachers in Abu Dhabi’s Preacher Qualification Program.
He is involved in developing and teaching a youth education program at Seekers Arabic for Islamic Sciences.
Among Shaykh al-Yakti’s significant writings are “Imam al-Haramain al-Juwayni: Bayna Ilm al-Kalam Wa Usul al-Fiqh” and the program “The Messenger of Allah Among Us (peace and blessings be upon him)”.
