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Haya (modesty or shame), in the science of ethics, refers to a psychological and emotional state that leads to dignity and decorum in human behavior and restrains one from performing unseemly acts. This state primarily stems from the fear of being blamed by others. Scholars of ethics have divided haya into two categories: encouraging haya as an ethical trait and its practical explanation, which must be conscious and proportionate.

According to Quranic researchers, haya does not appear directly in the Qur'an as a noun, but it is mentioned in four verses with various verbal forms. In Islamic traditions, haya is introduced as a significant ethical characteristic, the light of faith, the garment of faith, and even one of the characteristics of the Prophets.

In traditions, haya is divided into two types: wise haya and foolish haya. Wise haya stems from the intellect and restrains the individual from sins and unseemly acts, which is praised. However, foolish haya stems from ignorance and causes the person to refrain from performing acts of worship or asking about Sharia issues, and this type of haya is blamed.

Terminology

Haya in the science of ethics refers to a psychological and emotional state that causes dignity and decorum in human behavior and movements and restrains one from performing unseemly acts. This state primarily arises from the fear of being blamed by others.[1]

Haya in the Qur'an

According to Quranic researchers, the concept of haya does not appear directly in the Qur'an in this form, but it has been used four times with different words:[2]

  • Qur'an 2:26 and Qur'an 33:53: In the form of the negative verb "lā yastaḥyī," which is attributed to God.
    • In Qur'an 2:26: Meaning that God does not fear performing an act that is not unseemly for His servants.[3]
    • In Qur'an 33:53: Meaning that God does not turn away from stating the truth.[4]
  • Qur'an 33:53: In the form of the positive verb "yastaḥyī," which is attributed to the Holy Prophet (s). This haya from protesting against those who were annoying him stems from the forbearance and silence of the Prophet.[5]
  • Qur'an 28:25: In the form of the verbal noun "istaḥyāʾ," which refers to the behavior of the daughter of Prophet Shu'ayb (a) and means chastity and intense haya.[6]

Haya in Narrative Texts

Haya in Islamic traditions is introduced as the light of faith, the garment of faith, the order of faith, the companion of faith, the ethics of Islam, the most beautiful ornament of religion, the most valuable trait of man, and one of the characteristics of the Prophets.[7]

Scholars of ethics regarding the hadiths related to haya have divided them into two categories:

  • Encouraging haya as an ethical trait:[8]
  1. Haya is introduced as one of the "nobilities of character"[9] and at the head of other good traits. To the extent that the Prophet of Islam (s) in his supplications asks for haya from God.[10]
  2. Haya is recommended in all aspects of life, even in private matters.[11]
  3. Haya is introduced as the cause of all beauties,[12] and the existence of certain matters in the sphere of religion and social relations is considered contingent upon it, including performing religious duties, avoiding unseemliness, observing the rights of parents, promise keeping, caring for one's kin, fulfilling the needs of others, and hosting guests.[13]
  4. Haya covers an individual's defects from others[14] and alongside honesty, good character, and gratitude for divine blessings, transforms human sins into good deeds,[15] just as the simultaneous application of haya, good character, promise keeping, management in affairs, and free-spiritedness leads to the awakening of public favor in society toward the individual.[16]
  5. Based on a Prophetic hadith, haya is entirely good and results in nothing but good.[17] In explanation of the meaning of this hadith, it is said that haya restrains man, whether religious or non-religious, from impurities.[18]
  • Practical explanation and instances of haya:
  1. Haya must be conscious, timely, and proportionate.[19]
  2. Imam al-Hasan al-Askari (a) considered excess in haya a type of extravagance.[20]
  3. Haya from God must manifest in observing obligatory duties and religious prohibitions, and this matter is linked to the knowledge of God.[21]

Haya in the Words of the Infallibles

In Islamic traditions, haya is presented as a significant ethical feature with numerous effects in individual and social life, recognized alongside intellect and faith as the most fundamental principles of humanity. In the tradition famous as the narration of the hosts of intellect and ignorance, Imam al-Sadiq (a) counted haya among the soldiers of intellect and its opposite (jala' = lack of haya) among the soldiers of ignorance.[22]

  • Effects and benefits of haya: In Islamic traditions, haya has numerous effects; including that haya is the key to every good[23] and prevents the commission of unseemly acts.[24] Shame before God erases many errors[25] and protects man from the punishment of fire.[26] Also, haya leads to chastity, covering of defects[27] and prevention of corruption in speech and behavior.[28]
  • Cases where haya should not prevent action: Imam Ali (a) and Imam al-Sadiq (a) emphasize that in cases such as learning science,[29] earning halal income,[30] serving a guest, and requesting one's right,[31] one should not refrain from haya.
  • Obstacles of haya: Obstacles of haya include tearing away veils and boundaries,[32] stretching the hand of need toward people[33] and speaking excessively, which causes a decrease in human dignity and haya.[34]
  • Relationship of haya with intellect and faith: In Islamic traditions, haya stems from the intellect and faith is the cause of haya;[35] intellect leads to forbearance, knowledge, growth, chastity, and self-restraint, which ultimately results in haya and dignity, and faith does not exist without haya.[36]
  • Praised and blamed haya: In Islamic traditions, haya is divided into two types: wise haya and foolish haya.[37] The Prophet (s) said: haya either stems from the intellect which results in the recognition of good and bad, such as haya from sins and unseemly acts, which is praised. But foolish haya stems from ignorance and lack of correct diagnosis of good and bad, such as haya from asking about Sharia issues or performing acts of worship which in fact have no problem, and this type of haya is blamed.[38]

Notes

  1. ↑ For example, see: Ibn Miskawayh, Tahdhīb al-akhlāq, 1426 AH, p. 41; Ṭūsī, Akhlāq-i Nāṣirī, 1413 AH, p. 77.
  2. ↑ Anṣāriyān, ʿAnāṣir-i shakhṣiyyat-i insān, 1394 SH, p. 173.
  3. ↑ For example, refer to Ṭūsī; Ṭabrisī, under the verse.
  4. ↑ Refer to Ṭabrisī; Fakhr Rāzī, under the verse.
  5. ↑ Refer to Ṭūsī, under the verse.
  6. ↑ Refer to Ṭabāṭabāʾī, under the verse.
  7. ↑ Muḥammadī Ray Shahrī, Jashn-i taklīf (vīzhih-yi pisarān), 1385 SH, p. 90.
  8. ↑ Refer to Ibn Shuʿba, Tuḥaf al-ʿuqūl, 1383 AH, p. 313.
  9. ↑ Refer to: Kulaynī, al-Kāfī, 1407 AH, vol. 2, pp. 55-56; Majlisī, Biḥār al-anwār, 1403 AH, vol. 67, p. 367.
  10. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 84, p. 65.
  11. ↑ For example, see: Kulaynī, al-Kāfī, 1407 AH, vol. 5, p. 324.
  12. ↑ Ibn Shuʿba, Tuḥaf al-ʿuqūl, 1383 AH, p. 84.
  13. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 3, p. 81; Ibn Shuʿba, Tuḥaf al-ʿuqūl, 1404 AH, p. 17.
  14. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 8, p. 23.
  15. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 107.
  16. ↑ Al-Shaykh al-Ṣadūq, al-Amālī, 1417 AH, p. 360.
  17. ↑ Qushayrī Nayshābūrī, al-Jāmiʿ al-ṣaḥīḥ, Dār al-Fikr, vol. 1, p. 47; Al-Shaykh al-Ṣadūq, al-Amālī, 1417 AH, p. 409.
  18. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 3, p. 81, a phrase from Tawḥīd al-Mufaḍḍal from Imam al-Ṣādiq (a).
  19. ↑ Ibn Māja, Sunan Ibn Māja, 1373 AH, vol. 2, p. 1400.
  20. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 90, p. 372.
  21. ↑ Tirmidhi, Sunan al-Tirmidhi, 1403 AH, vol. 4, p. 54.
  22. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 22.
  23. ↑ Āmidī, Ghurar al-ḥikam wa durar al-kalim, 1378 SH, p. 257.
  24. ↑ Āmidī, Ghurar al-ḥikam wa durar al-kalim, 1378 SH, p. 257.
  25. ↑ Āmidī, Ghurar al-ḥikam wa durar al-kalim, 1378 SH, p. 257.
  26. ↑ Āmidī, Ghurar al-ḥikam wa durar al-kalim, 1378 SH, p. 257.
  27. ↑ Āmidī, Ghurar al-ḥikam wa durar al-kalim, 1378 SH, p. 257.
  28. ↑ Āmidī, Ghurar al-ḥikam wa durar al-kalim, 1378 SH, p. 257.
  29. ↑ Ibn Shuʿba, Tuḥaf al-ʿuqūl, 1383 AH, p. 313.
  30. ↑ Ibn Shuʿba, Tuḥaf al-ʿuqūl, 1383 AH, p. 59.
  31. ↑ Āmidī, Ghurar al-ḥikam wa durar al-kalim, 1410 AH, p. 330.
  32. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 672.
  33. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 148.
  34. ↑ Nahj al-balāgha, wisdom 349.
  35. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 106.
  36. ↑ Ibn Shuʿba, Tuḥaf al-ʿuqūl, 1383 AH, p. 15.
  37. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 106.
  38. ↑ Majlisī, Mirʾāt al-ʿuqūl, 1363 SH, vol. 8, p. 190.

References

  • Āmidī, ʿAbd al-Wāḥid b. Muḥammad, Taṣnīf ghurar al-ḥikam wa durar al-kalim, Qom, Islamic Propagation Office, second edition, 1378 SH.
  • Ibn Shuʿba, Ḥasan b. ʿAlī, Tuḥaf al-ʿuqūl ʿan Āl al-Rasūl, translated by Ṣādiq Ḥasanzāda, Qom, Āl-i ʿAlī (a) Publications, third edition, 1383 AH.
  • Ibn Māja, Sunan Ibn Māja, Cairo, edited by Muḥammad Fuʾād ʿAbd al-Bāqī, 1373 AH.
  • Ibn Miskawayh, Aḥmad b. Muḥammad, Tahdhīb al-akhlāq wa taṭhīr al-aʿrāq, n.p., Ṭalīʿat al-Nūr, 1426 AH.
  • Anṣāriyān, Ḥusayn, ʿAnāṣir-i shakhṣiyyat-i insān: ʿaql, dīn, ḥayā wa ʿamal-i ṣāliḥ, Qom, Dār al-ʿIrfān, first edition, 1394 SH.
  • Tirmidhī, Muḥammad b. ʿĪsā, Sunan al-Tirmidhī, Beirut, edited by ʿAbd al-Raḥmān Muḥammad ʿUthmān, 1403 AH.
  • Sayyid Raḍī, Muḥammad b. Ḥusayn, Nahj al-balāgha, translated by Muḥammad Dashtī, Qom, Amīr al-Muʾminīn Research and Culture Institute, 1384 SH.
  • Al-Shaykh al-Ṣadūq, Muḥammad b. ʿAlī, ʿUyūn akhbār al-Riḍā, edited by Mahdī Lājavardī, Tehran, Nashr-i Jahān, first edition, 1378 SH.
  • Al-Shaykh al-Ṣadūq, Muḥammad b. ʿAlī, al-Amālī, Qom, Biʿthat Foundation, 1417 AH.
  • Al-Shaykh al-Ṭūsī, Muḥammad b. Ḥasan, al-Amālī, edited by Muʾassisat al-Biʿtha, Qom, Dār al-Thaqāfa, first edition, 1414 AH.
  • Ṭūsī, Muḥammad b. Muḥammad, Akhlāq-i Nāṣirī, Tehran, ʿIlmiyyat al-Islāmiyya, 1413 AH.
  • Qushayrī Nayshābūrī, Muslim b. Ḥajjāj, al-Jāmiʿ al-ṣaḥīḥ, Beirut: Dār al-Fikr, n.d.
  • Kulaynī, Muḥammad b. Yaʿqūb, al-Kāfī, edited by ʿAlī Akbar Ghaffārī and Muḥammad Ākhūndī, Beirut, Dār al-Taʿāruf, fourth edition, 1401 AH.
  • Majlisī, Muḥammad Bāqir, Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, second edition, 1403 AH.
  • Majlisī, Muḥammad Bāqir, Mirʾāt al-ʿuqūl fī sharḥ akhbār Āl al-Rasūl, Tehran, Dār al-Kutub al-Islāmiyya, 1363 SH.
  • Muḥammadī Ray Shahrī, Muḥammad, Jashn-i taklīf (vīzhih-yi pisarān), Qom, Dar al-Hadith Scientific and Cultural Institute, 1385 SH.
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