If You Don't Feel Ashamed, Do Whatever You Like
When someone lacks haya and feels no shame, it makes no difference for them if the one seeing their actions is a human being or Allah, the Lord of the Worlds. Such a person doesn’t feel bothered about being blamed for their immoral actions or called out on their objectionable habits and characteristics. They are bold and brazen about possible confrontations with higher-ups or people they are responsible towards. They don’t feel concerned in the slightest about propriety in their social environment. Such a person is all but detached from the norms that define a decent human being.
As described by the Noble Qur’an, Islam is the denomination for the common religion taught by all prophets since the first prophet Adam (alayhissalam). In other words, the fundamental belief principles of the one true religion have been preserved perfectly from the time of the first messenger to the last, Rasulullah (sallallahu alayhi wa sallam).
Allah (jalla jalaluhu) mentions in the surahs, Al-Anbiya and Al-Mu’minun, the names of many of His prophets and tells the stories of how they invited their nations to profess their faith and join the one true religion, as well as how they fought against people of kufr (blasphemy) and shirk (polytheism). In both of these surahs, He then says, “Indeed this, your religion, is one religion, and I am your Lord, so worship Me.” (Al-Anbiya, 92; Al-Mu’minun, 52).
The first prophecy and the feeling of haya
Another fundamental value enshrined by the revelations from Allah, from the first prophet to the last, is the concept of haya—the feeling of overbearing shame at the prospect of transgressing against the laws of Allah. Rasulullah (sallallahu alayhi wa sallam) informs us of this in a hadith narrated by Abu Mas’ud al-Badri (radiyallahu anh):
“One of the sayings of the early Prophets which the people have is: If you don't feel ashamed, do whatever you like” (Bukhari, Anbiya, 54; Adab, 78; Ibn Majah, Zuhd, 17; Abu Dawud, Adab, 7)
The first part of Rasulullah’s (sallallahu alayhi wa sallam) hadith with the words, “One of the sayings of the early prophets which the people have is…” signifies that this moral guideline is inherited from the previous prophets, that it has lived in humanity’s collective repository of knowledge, passed down through generations. This also points to the fact that the prophets of the first era introduced this moral guideline into people’s lives. It has gained predominance among the people and reached the first generation of this ummah throughout the course of history. The Messenger of Allah (sallallahu alayhi wa sallam) deemed it very important to have haya and highly commended it as a quality. He also specified that this is not a proverb or a pithy saying originating in Arab culture but the words of the prophets.
The hadith “One of the sayings of the early prophets which the people have is: If you don't feel ashamed, do whatever you like” is one of the revelations sent to the first prophets. This divine revelation arrived into the Arab cultural heritage without receding from existence and came to be widely used by them. The wording of the initial part of another version of the same hadith narrated in a different source points towards this particularity: “One of the admonitions of the previous prophets which has been conveyed...” (Ibnu’l-Arabi, al-Mu'jam, 2/609; Bayhaki, Shu‘abu‘l-Iman, 10/173- 174). This narration can also be taken to affirm that this phrase isn’t a saying of wise or eloquent people who have a way with words but a revelation of Allah to His prophets.
By using this phrase, Rasulullah (sallallahu alayhi wa sallam) sought to express the true worth of these words and enhance their value because this is a pithy and powerful saying one can use to summarize the aspects of khayr related to this world and the Afterlife in itself. Truly, haya is a reverent fear that extols the one it is felt for and instills the person with a sense of veneration for them. The person feeling haya finds themselves at fault, chastising and disparaging their nafs at the thought of the person they hold in high regard witnessing their flaws and misconducts. They pull themselves together and this self-disciplinary mode shuts off the paths leading to misconduct they originally may have wanted to explore.
The meaning behind “Do whatever you like”
The most immediate meaning of the phrase “do whatever you like” in the hadith is not to tell people to do as they please. This command phrase is intended as a reproach and prohibition. Those who subscribe to this view explain it in two ways.
First explanation: The command in this hadith is intended to threaten and create a sense of foreboding. According to this explanation, the meaning can be construed as follows: “If you are a shameless person, do as you wish; Allah will surely punish you for your actions.” The following ayahs urge caution with similar undertones: “Do whatever you wish. He is watchful of whatever you do” (Fussilat, 40). “(O Mushriks -polytheists-) So worship what you will besides Him” (Az-Zumar, 15). It’s possible to give many other examples along similar lines.
Second explanation: The command in the hadith serves to notify us. In this consideration, one can read the message embedded in the hadith thusly: He who has no shame is capable of doing anything they please because haya is what keeps a person from doing things that are unsavory, uncouth, or downright foul. A person without haya can commit any evil, any atrocity without flinching; only people possessed of haya steer clear of actions that deviate from adab.
The following hadith similarly conveys its meaning: “Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire!” (Bukhari, 110; Muslim, Muqaddimah, 3). Although the statement in the hadith is uttered as a command, the meaning behind it is indicative. It can be taken to mean, “He who lies in my name prepares the place they will reside in Hell.”
The second meaning contained within the command phrase in the hadith is the literal meaning, commanding one to do as they wish. According to this, it can be deduced to mean, “If what you wish to do counts as an action within the boundaries of obedience to Allah and therefore something that does not require you to feel shameful towards Allah or His servants, or if it is an action reflecting commendable manners befitting a Muslim, you can choose to perform any of these actions.”
When asked what muruwwah is, the following words by one of the Salaf indicate this principle: “Muruwwah is to not perform a deed you are ashamed of performing openly when in secrecy.” This is what Rasulullah (sallallahu alayhi wa sallam) referred to in his hadith “Sin is what rankles in your heart, and you do not like people to know of it.” (Bukhari, al-Adabu’l-Mufrad, 295, 302; Muslim, Birr wa’s-Silah, 14, 15)
The following hadiths also embody the same message. An-Nawwas bin Sam'an narrated, ‘I asked the Messenger of Allah (sallallahu alayhi wa sallam) about virtue and sin, and he replied, “The essence of virtue is good morals (akhlaq) whereas sinful conduct is that which turns in your heart (making you feel uncomfortable) and you dislike that it would be disclosed to other people.” (Muslim, 2553)
Rasulullah (sallallahu alayhi wa sallam) said in a hadith reported by Usama bin Sharik (radiyallahu anh), “When Allah dislikes something from you which you do, do not do it when you are alone” (Ibn Hibban, as-Sahih, 2/129-130)
Abu Malik al-Ashari (radiyallahu anh) narrates: “I asked, ‘What embraces true righteousness?’ He said, ‘To perform deeds in secret which you do in public.’” (Tabarani, al-Kabir, 3/283; 22/317)
The importance of haya
The Messenger of Allah (sallallahu alayhi wa sallam) expressed, in different ways, that haya holds an important place in a believer’s life. Some of the hadiths delivering the same message are as follows:
Abdullah bin Amr (radiyallahu anh) narrated that Rasulullah (sallallahu alayhi wa sallam) said:
“When Allah wants to punish a person, He takes away Haya from him, you will only see him with the wrath of Allah upon him, and he will be hated by people. When you only see him with the wrath of Allah upon him, and hated by people, then honesty will be taken away from him, and when honesty is taken away from him, you will only see him as a traitor who is called such by others. When you only see him as a traitor who is called such by others, then mercy will be taken away from him, and when mercy is taken away from him, you will only see him as rejected and accursed, and when you see him as rejected and accursed, then the bond of Islam will be taken away from him.” (Ibn Majah, Fitan, 26; Bayhaki, Shuabu’l-Iman, 10/165)
Ibn Abbas (radiyallahu anh) once said: “Haya and iman are side by side. When haya is removed, the other (iman) follows it.”
Ibn Umar (radiyallahu anh) gives the following account: Messenger of Allah (sallallahu alayhi wa sallam) passed by a man of the Ansar who was admonishing his brother regarding shyness. The Messenger of Allah (sallallahu alayhi wa sallam) said, “Leave him alone, for modesty is a part of iman.” (Bukhari, Adab, 75; Muslim, Iman, 60)
The Messenger of Allah (sallallahu alayhi wa sallam) is also known to have said: “Haya is a branch of faith.”(Bukhari, Adab, 75; Muslim, Iman, 57, 58). “Haya does not bring anything except good.” The wording in the narration by Muslim, for the second hadith, is different. “Haya is altogether good.” (Muslim, Iman, 60; Abu Dawud, Adab, 7).
Ashajj al-Asari (radiyallahu anh) narrated the following: “Rasulullah (sallallahu alayhi wa sallam) said to me, ‘'You have two qualities which Allah loves’ So I asked ‘What are they?’ ‘Forbearance and Haya!’ he said. ‘Have these been with me for a long time, or are they new?’ I asked. He replied, ‘You have had them for a long time.’ So I said, ‘Praise be to Allah who created me with two qualities that He likes.’” (Bukhari, al-Adabu’l-Mufrad, 584; Muslim, Iman, 26)
The haya inherent in our creation and the haya that is acquired
Haya exists in two categories. The first type exists innately in a person’s character and cannot be attained through effort. This portion of haya is a gift of Allah and one of the most precious aspects of morality embedded in a person’s character. Because of this, Rasulullah (sallallahu alayhi wa sallam) refers to this trait favorably in his hadith, “Haya does not bring anything except good” This is because haya helps a person refrain from committing foul deeds and embracing corrupt, despicable morals. It encourages those possessing it to strive to attain admirable qualities and impeccable morals. From this consideration, haya can be said to perfectly retain the quality inherent in iman.
It is reported that Umar bin Khattab (radiyallahu anh) said: “He who feels haya is hidden. He who is hidden bewares. He who bewares is protected by Allah.” Jarrah bin Abdullah al-Hakami once said: “I abandoned sins for forty years because of haya. Thanks to this, I came to have wara and taqwa.” One of the wise friends of Allah said: “I looked and saw that sins are despicable, ignoble actions. I gave a wide berth to such actions as a requirement of muruwwah, and that in turn instilled a sense of religious devotion.”
The second form of haya is the part that can be gained through effort. One can attain this with marifatullah, getting to know Allah (subhanahu wa ta’ala) by attaining a flow of otherwise unattainable knowledge about him directly into one’s heart, by realizing His majesty, His closeness to His servants, and His awareness of every action, by every creature, down to the treacherous glance in one’s eye and the furtive thought in one’s heart. This part of haya is considered among the highest tier of traits manifested by iman. It can even be called the highest level of ihsan. Rasulullah (sallallahu alayhi wa sallam) said on this matter, “Be bashful towards Allah as you would be bashful towards the patriarch of your family” (Tabarani, al-Kabir, 7897)
Another hadith narration regarding haya reported by Ibn Masud (radiyallahu anh) is as follows: “Have haya' for Allah as is His due.” [He said:] We said: “O Prophet of Allah! We have haya', and all praise is due to Allah.” He said: “Not that, but having the haya' for Allah which He is due is to protect the head and what it contains and to protect the insides and what it includes, and to remember death and the trial, and whoever intends the Hereafter, he leaves the adornments of the world. So whoever does that, then he has indeed fulfilled haya', meaning the haya' which Allah is due.” (Tirmidhi, Sifatu’l-Qiyamah, 24; Ahmad, al-Musnad, 6/187)
With haya, a person is granted by Allah the ability to contemplate the blessings they are given and realize their shortcomings in giving proper thanks for these blessings. When the haya inherently present in a person at birth and the haya that is attained are undone, no obstacle remains to keep foul, ignoble deeds at bay.
The following conversation between Bushayr bin Ka'b and Imran bin Husayn (radiyallahu anhuma) is rather striking. Bushayr said to Imran (radiyallahu anhuma):
- We see in some wisdoms explained in the books that haya is, in a way, tranquility and dignity granted by Allah, while in other considerations, it has a weakness. Imran (radiyallahu anh) chastised him and said:
- I’m telling you the hadiths of Rasulullah (sallallahu alayhi wa sallam), and you are uttering things that conflict with them. (Bukhari, Adab, 75; Muslim, Iman, 60)
Imran (radiyallahu anh), a Sahaba, had rejected Bushayr’s views, a member of Tabiin, based on hadiths. The truth is as Imran (radiyallahu anh) asserted. What is meant by the haya praised in the hadiths of Rasulullah (sallallahu alayhi wa sallam) is the moral principle that urges someone to do good deeds and helps them refrain from bad ones. However, any weakness or incompetence causing a person to fail to fulfill their duties towards Allah or His servants is not rooted in haya. These can only be termed as feebleness, a flaw, shortcoming or foible. Allah knows best.
What the absence of haya costs
The servant is always under the gaze of Allah (subhanahu wa ta’ala), and He is the one who stands above all among those who see Him. Nothing can be hidden from Him, and no secret eludes Him. His rights prevail over all others, and His grandeur eclipses all. He maintains a flawless sight over His servants in every circumstance and at all times. In addition to this, humankind is witnessed by the noble scribe angels called Kiraman Katibin as well as many others among His creations. Humans, by nature, feel the trepidation of being condemned due to their actions. That is to say, they feel an intense apprehension towards any judgment that may be passed or criticism that may be raised regarding their sins, misdeeds, shortcomings, or faulty behaviors. On top of this, they remain conscious of their thoughts and inward reflections, ever vigilant of their inner selves so as not to let an idea occur to them that could leave them in distress or shame if it was ever openly expressed to another. For this reason, they maintain a steadfast demeanor on the outside and a purified form on the inside. These are the attributes of those who possess haya. Also, Rasulullah (sallallahu alayhi wa sallam) said in favor of this sublime trait, “Haya is altogether good.” (Muslim, Iman, 60; Abu Dawud, Adab, 7)
When someone lacks haya and feels no shame, it makes no difference to them if the one seeing their actions is a human being or Allah, the Lord of the Worlds. Such a person doesn’t feel bothered about being blamed for their immoral actions or called out on their objectionable habits and characteristics. They are bold and brazen about possible confrontations with higher-ups or people they are responsible towards. They don’t feel concerned in the slightest about propriety in their social environment. Such a person is all but detached from the norms that define a decent human being.
They do as the nafs that commands evil bids. They chase after whatever degeneracy their nafs paints with the colors of the rainbow. The words of the Messenger of Allah concerning such people can be interpreted to mean, “If there is nothing to act as a deterrent to keep you from appalling actions and preserve your humanity, and if no religious value exists to thwart you from doing wrong, you will do as you wish and be condemned for it!”
The hadith can also be construed with the following interpretation: “If you do not bear haya as a quality in you, your deeds will amount to naught no matter what action you take. This is because those who don’t recognize the greatness of Allah (jalla jalaluhu) and who belittle His servants cannot retain even a trace of the qualities that define a mumin. This is further supported by the hadith, “And Haya is a branch of faith” (Bukhari, Iman, 14; Muslim, Iman, 59)
The actions of those who don’t build their deeds around the basis of haya are akin to putting their nafs on a pedestal while being disdainful towards the supreme greatness of Allah Almighty. Such people take their scant good deeds and exaggerate them to dramatic proportions while at the same time whitewashing their serious transgressions and sins, thinking of them as trivial things. They even consider their acts of worship as a favor of theirs to Allah (subhanahu wa ta’ala). They look down on the servants of Allah just to put their nafs on a high horse. These are the qualities of Shaytan, the enemy of Allah. Shaytan once said of Adam (alayhissalam), “I am better than him.” (Araf, 12)
We seek refuge in Allah from being abandoned to the whims of our own nafs. We beseech Him for His forgiveness. He is the one who bestows profuse blessings on His servants. All praise belongs to Him, and to Him all shall return.
Ali Kaya
