Posted by Mustafa Abbas on October 01, 2026 | Views: 7 | Ratings: 2
Modesty (al-Haya) in Islam: The Natural Disposition, Garment, and Guardian of Faith
Introduction
Modesty—al-Haya—is far more than a social custom or outward behavior. It is described as the natural disposition (khuluq) of Islam, an inner ethical quality rooted in faith (iman), and the “garment” of the religion. The discussion is anchored in the Prophetic statement:
Prophet Muhammad (peace be upon him and his family) said: ‘Verily every religion has a natural disposition and the natural disposition of Islam is modesty.’
— Kanz al-Ummal, no. 5757
1. Authenticity and Source
The saying is attributed to Hazrat Muhammad Mustafa (peace be upon him and his family). Its authenticity is affirmed by its inclusion in respected Islamic compilations. The primary reference given is Kanz al-Ummal, no. 5757, along with Mizan ul Hikmah. Additional narrations include al-Kafi, Bihar al-Anwar, Ghurar al-Hikam, Wasail al-Shia, al-Mahasin, and Tuhaf al-Uqul.
The hadith is presented as a profound teaching that highlights the central role of modesty in the Islamic faith. It establishes modesty not merely as a virtue but as the very essence of the religion’s disposition.
2. Key Terms: Khuluq, Shakila, Fitrah, and Haya
The term “natural disposition” is understood primarily through the concepts of khuluq and shakila.
The divine objective in Islam, is not merely to perform good deeds but to cultivate a divine disposition from which all good actions naturally flow. Character, or khuluq, is viewed as a gift from Allah, with some aspects being a natural disposition and others being a result of intentional effort.
3. Modesty as the Natural Disposition of Islam
The hadith “Verily every religion has a natural disposition and the natural disposition of Islam is modesty” establishes modesty as the fundamental characteristic and inherent ethical quality that defines Islam. It is not merely a virtue but the essence of the religion’s disposition.
The phrase “natural disposition” (khuluqan) refers to an intrinsic character or ethical quality that is deeply ingrained. For Islam, this innate quality is modesty. This implies that a Muslim’s character should naturally reflect modesty in all aspects of life, as it is the defining trait of their religion.
This is further emphasized by the Prophet’s teaching that Modesty (haya) is whole the religion. Modesty is considered the very “mood” or “cloth” of Islam. It is not merely an outward appearance but a comprehensive moral quality that shapes a Muslim’s entire being.
Prophet Muhammad (peace be upon him and his family) said: 'Islam is bare, and its clothing is modesty, its adornment loyalty, its valour good deeds, and its pillars piety. Everything has a foundation, and the foundation of Islam is the love for us, the ahl al-bayt (the household of the Prophet).’
— al-Mahasin, v. 1, p. 445, no. 1031
This analogy conveys that just as clothing covers and beautifies the physical body, modesty serves as an essential covering for the internal self and the entire framework of Islam. It protects the faith from moral degradation and adorns it with spiritual beauty.
4. Modesty as an Inner Ethical Quality Shaping Conduct
Modesty is an inner ethical quality that profoundly influences a Muslim’s understanding, conduct, and choices in every area of life.
From Anas who said: The Messenger of Allah (peace be upon him and his family) said: Modesty is entirely good - meaning: it prevents both the religious person and the irreligious person from committing unseemly acts, so it is the combination of all that is beautiful.
— Wasail al-Shia Vol. 12, Section 1, Chapter 110, Hadith 15978
Imam Ali (peace be upon him) said: ‘Modesty prevents ugly actions.’
— Ghurar al-Hikam, no. 1393
Imam Ali (peace be upon him) said: ‘The means to chastity is modesty.’
— Ghurar al-Hikam, no. 5527
Modesty is described as “entirely good,” as it prevents both religious and irreligious individuals from committing unseemly acts, thereby encompassing all that is beautiful.
The explanation given is that it prevents both the religious person and the irreligious person from committing unseemly acts, so it is the combination of all that is beautiful.
The Hadith “Modesty is entirely good” (al-Haya khayrun kulluhu) is a concise and profound saying of the Messenger of Allah (peace be upon him and his family), signifying the comprehensive and inherent virtue of modesty in Islam.
5. Two Types of Modesty: Intellect and Foolishness
Prophet Muhammad (peace be upon him and his family) said: ‘There are two types of modesty, modesty springing from the intellect, and a sense of shame arising from foolishness. As for the modesty of the intellect, it is knowledge, and as for the shame from foolishness, it is ignorance.’
— Bihar al-Anwar, v. 77, p. 149, no. 75
From Ahmad bin Abi Abdullah, from some of our companions, raising it up, who said: Messenger of Allah (peace be upon him and his family) said: Modesty is of two types: modesty of intellect and modesty of foolishness. The modesty of intellect is knowledge, and the modesty of foolishness is ignorance.
— Wasail al-Shia Vol. 12, Section 1, Chapter 111, Hadith 15982
Modesty of Intellect
This type is associated with knowledge and wisdom. It guides an individual toward what is righteous and prevents them from performing ugly actions. It is a praiseworthy quality. Intellect (aql) is highly valued in Islam, considered a superior gift from Allah, humanity’s “inner” prophet and guide, and God’s “proof.” When Adam chose the intellect, modesty and religion remained with him, indicating their close and inseparable ties to the intellect.
Imam Ali (peace be upon him) said: ‘The most intelligent person is the most modest one.’
— Ghurar al-Hikam, no. 2900
Imam Ali (peace be upon him) said: ‘The intellect is a tree the fruit of which is generosity and modesty.’
— Ghurar al-Hikam, no. 1254
Prophet Muhammad (peace be upon him and his family) said: ‘The attribute of a man of intellect is that he is clement towards one who behaves rashly with him, overlooks the fault of one who wrongs him, is humble even towards one who is lower than him in rank, tries to get ahead of those above him in his quest for good. Whenever he wishes to speak, he contemplates if what he wants to say is good, he says it and benefits as a result, and if it is bad, then he keeps quiet and remains safe as a result. When a temptation arises before him, he holds fast to Allah and guards his hand and his tongue if he sees virtue in it, he seizes it, neither losing his modesty thereat nor displaying any greed. These are ten qualities by which a man of intellect may be known.’
— Tuhaf al-Uqul, no. 28
Modesty of Foolishness
This type is linked to ignorance. It can manifest as an unhealthy shyness that prevents a person from speaking the truth, seeking knowledge, or performing necessary actions.
Imam Ali (peace be upon him) said: ‘Shame has been associated with deprivation.’
— Ghurar al-Hikam, no. 6714
Imam Ali (peace be upon him) said: ‘Shame prevents sustenance.’
— Ghurar al-Hikam, no. 274
Imam Ali (peace be upon him) said: ‘One who is ashamed of speaking the truth is a fool.’
— Ghurar al-Hikam, no. 8650
Prophet Muhammad (peace be upon him and his family) said: ‘Speak the truth, and let no one’s blame for obeying Allah affect you.’
— Hilyat al-Awliya, v. 1, p. 241
Therefore, the “natural disposition” of Islam refers to the praiseworthy modesty of intellect, which is inherently good and prevents actions deemed unacceptable.
6. The Inseparable Link Between Modesty and Faith
Islamic teachings emphasize a strong correlation between modesty and faith (iman). It is stated that “there is no faith for the one who has no modesty,”. This indicates that modesty is not merely an optional virtue but a crucial component of belief, essential for a complete and sound faith.
Prophet Muhammad (peace be upon him and his family) said: Haya' is from faith and faith is in Paradise, and obscenity is from obscene logic and obscene logic is in Hellfire.
— Mustadrak al-Wasail by Mirza Husayn al-Nuri al-Tabrisi, Volume 12, Page 81
And by the chain he said: Messenger of Allah (peace be upon him and his family) said: "Modesty and faith are tied together, when one is taken away the other follows."
— Wasail al-Shia Vol. 12, Section 1, Chapter 110, Hadith 15979
From Mu'adh ibn Kathir, from one of them (peace be upon them) who said: Modesty and faith are tied together in one knot, so if one of them goes, its companion follows.
— Wasail al-Shia Vol. 12, Section 1, Chapter 110, Hadith 15969
From Abu Ubaidah Al-Hadha, from Abu Abdullah (peace be upon him) who said: Modesty is from faith, and faith is in Paradise.
— Wasail al-Shia Vol. 12, Section 1, Chapter 110, Hadith 15970
Imam al-Sadiq (peace be upon him) said, ‘There is no faith for the one who has no modesty.’
— al-Kafi, v. 2, p. 106, no. 5
According to the same documentation, on the authority of Al-Ridha (peace be upon him and his family), “Being shy is due to faith.”
— Uyun akhbar al-Rida (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 26, Hadith #23
The relationship is described as mutually dependent: when one is present, the other is also present; when one departs, the other follows. Modesty is considered a component of faith, a criterion for character, and a path to Paradise. The depth of one’s faith in God directly correlates with their level of shame and modesty; the stronger the faith, the higher the modesty. Conversely, when faith diminishes, modesty is lost.
Imam Muhammad al-Baqir (peace be upon him) said: Haya' and faith are linked together, so if one of them goes, its companion follows.
— al-Kafi by Shaykh al-Kulayni, Volume 2, Page 106
From Al-Fudhail ibn Kathir, from whoever mentioned it, from Abu Abdullah (peace be upon him) who said: There is no faith for one who has no modesty.
— Wasail al-Shia Vol. 12, Section 1, Chapter 110, Hadith 15971
From Abu Ubaidah Al-Hadha, from Abu Abdullah (peace be upon him) who said: Modesty is from faith, and faith is in Paradise.
— Wasail al-Shia Vol. 12, Section 1, Chapter 110, Hadith 15970
Allah Taking Away Modesty from a Servant
It is also related that when Allah desires ruination for a slave, He takes away modesty from him.
And with his chain he said: The Messenger of Allah (peace be upon him and his family) said: Allah removes modesty from the servant, so he becomes hateful and despised, then He removes from him modesty, then mercy, then removes the religion of Islam from his neck, so he becomes an accursed devil. Recommendation Of Modesty
— Wasail al-Shia Vol. 12, Section 1, Chapter 110, Hadith 15980
7. Quranic Foundations: Surah Al-Isra 17:84 and Surah An-Nur 24:30–31
7.1. Surah Al-Isra, 17:84: Disposition (Shakilah) as Intention
Surah Isra, Quran 17:84, with the English rendering: “Say, ‘Everyone acts according to his disposition, but your Lord knows best who is rightly guided.’”
According to narrations from the Ahl al-Bayt, the term “disposition” (shakilah) in this verse is interpreted as intention. This highlights that an individual’s actions are fundamentally rooted in their underlying intentions, which are known intimately by Allah.
Several narrations emphasize the supremacy of intention over the physical deed itself:
Prophet Muhammad (peace be upon him and his family) said: Actions depend on (are rewarded according to) intentions
— Nahj Al-Fasahah
From Abu Abdullah (peace be upon him), he said: The Messenger of Allah (peace be upon him and his family) said: The intention of a believer is better than his action, and the intention of a disbeliever is worse than his action, and every doer acts according to his intention.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 95
Abu Abdullah (peace be upon him) said: The people of Hell were eternalized in Hell because their intentions in this world were that if they were to live forever, they would disobey Allah forever. And the people of Paradise were eternalized in Paradise because their intentions in this world were that if they were to remain, they would obey Allah forever. Thus, by their intentions both these groups are granted eternity. Then he recited the words of Allah the Exalted: "Say: Everyone acts according to his own disposition" [Surah Al-Isra: Quran 17:84], saying: [This means] according to his intention.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 96
From Abu Abdullah (peace be upon him): And the intention is better than the action. Indeed, the intention is the action itself. Then he recited the words of the Almighty: Say, each works (acts) according to his disposition [Quran, 17:84], meaning according to his intention.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 97
Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Ahmad ibn Yunus from abu Hashim who has said the following: “Abu ‘Abd Allah (peace be upon him) has said, ‘People of hell will remain in hell for ever because of their intention in this world to disobey Allah even if they lived here forever. People of paradise will live therein forever because of their intention in this world to worship Allah even if they lived here forever. Because of intentions these and those will remain therein forever. The Imam then recited the words of Allah, “Say, everyone does as he intends (shakilah). . . . ,” (Quran 17:84) the Imam said, ‘It (Shakilah) means intention.’”
— Al-Kafi (Vol. 2) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 1, Chapter 43, Hadith #5
And from Al-Ridha (peace be upon him) that he said: There is no deed except with intention.
— Wasail al-Shia Vol. 6, Section 1, Chapter 1, Hadith 7199
The term shakilah may refer to a person’s nature or bent of mind, indicating that people’s actions are a reflection of their characteristic mental and spiritual orientation. Another commentary describes action as being based on a person’s mental attitude and shaped by the purity of their heart, thus drawing attention to the inner condition from which all conduct proceeds. Crucially, narrations attributed to Imam Jafar al-Sadiq (peace be upon him) interpret shakilah as intention. This understanding establishes a direct link between a person’s conduct and the underlying intention behind it.
The intention as the deed itself means that the true value and nature of an action are determined by the intention behind it. An action without intention is quickly forgotten, with only the spirit and life of the deed, which is the intention, remaining. The correctness of one’s deeds is not about their abundance but rather their sincerity and truthfulness. This correctness is achieved through the fear of Allah, truthful intention, and good deeds. A sincere deed is one performed solely for Allah’s sake, without desiring praise from anyone else.
Recording of Intended Good and Evil Deeds
From Abi Ja'far (peace be upon him): Allah Almighty said to Adam (peace be upon him): O Adam, I have decreed for you that whoever among your offspring intends an evil deed, it will not be recorded against them, but if they do it, one evil deed will be recorded. And whoever intends a good deed but does not do it, one good deed will be recorded, and if they do it, ten good deeds will be recorded.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 100
From Abu Abdullah (peace be upon him), he said: Indeed a believer intends a good deed but doesn't do it, so a good deed is recorded for him. And if he does it, ten good deeds are recorded for him. And indeed a believer intends an evil deed to do it but doesn't do it, so it is not recorded against him.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 99
From Abi Abdullah (peace be upon him) said: When a servant intends an evil deed, it is not recorded against them, and when they intend a good deed, it is recorded for them.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 102
This underscores the immense value Allah places on righteous intentions.
The principle of disposition and intention can be applied to various situations. For instance, when asked about praying in synagogues and churches, Imam Abu Abdullah (peace be upon him) advised,
From Hakam bin Al-Hakam who said: I heard Abu Abdullah (peace be upon him) being asked about praying in synagogues and churches? He said: Pray in them, I have seen them and how clean they are. I said: Should one pray in them even if they pray there? He said: Yes, haven't you read the Quran "Say: Everyone acts according to his own disposition; but your Lord knows best who is best guided in the path" [Quran 17:84]. Pray facing the qibla and ignore them. Al-Saduq narrated it through his chain from Salih bin Al-Hakam who said: Al-Sadiq (peace be upon him) was asked, and mentioned similar to it, except that he omitted the words "I have seen them and how clean they are!" and said at the end: Pray facing the qibla and leave them.
— Wasail al-Shia Vol. 5, Section 2, Chapter 13, Hadith 6148
This indicates that a believer’s intention to worship Allah in a clean place, regardless of the differing practices of others, is acknowledged and guided by Allah.
7.2. Surah An-Nur, Quran 24:30–31: Lowering the Gaze and Guarding Modesty
Quran, Chapter 24, Verses 30–31, with the English rendering: “Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do. And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed."
These verses address the principles of modesty, humility, and appropriate dress and behavior for both believing men and women. They emphasize the importance of self-control and the guarding of one’s gaze and private parts to maintain dignity and purity in interactions.
Command for Believing Men (Quran 24:30):
The verse instructs believing men: “Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.” (Quran 24:30)
Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him) was asked about the saying of Allah (swt), the Exalted: Tell the believing men to lower their gaze and guard their private parts; that is purer for them. (Surah An-Nur, Quran 24:30).
Imam (peace be upon him) said: 'Every mention of guarding the private parts in the Book of Allah (swt), the Exalted, refers to guarding against fornication, except in this instance, where it refers to guarding them from being looked at.'
— Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 23, Hadith #235
Command for Believing Women (Quran 24:31):
The verse then extends similar instructions to believing women: “And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof [those relatives who fall within bounds of close relationship explained in the Quran]…” (Quran 24:31)
o The verse states that women should “and not expose their adornment except that which [necessarily] appears thereof.” This refers to beauty enhancements or adornments that a woman is allowed to display in public.
o Interpretation of “what is apparent”: According to one interpretation, this includes items like clothes, kohl (eye makeup), rings, henna on the palms, and the face. Another understanding suggests that anything below the scarf and besides the two bracelets should only be displayed to their husbands.
o The underlying idea is to protect a woman from being objectified or perceived solely as an object of a man’s desire.
Al-Sadiq (peace be upon him) was asked about Allah's saying: "Tell the believing men to lower their gaze and guard their private parts. That is purer for them" [Surah Nur 24:30]. He said: Everywhere in Allah's Book where guarding private parts is mentioned, it refers to zin (adultery) except in this instance, where it means guarding against being looked at.
— Wasail al-Shia Vol. 1, Section 7, Chapter 1, Hadith 787
Ali bin Al-Hussein Al-Murtadha in his treatise (Al-Muhkam wal-Mutashabih), citing from Tafsir Al-Nu'mani with his chain to Ali (peace be upon him) regarding Allah's saying: "Tell the believing men to lower their gaze and guard their private parts. That is purer for them" [Quran 24:30], its meaning is that none of you should look at his believing brother's private parts, or enable others to look at his private parts. Then he said: "And tell the believing women to lower their gaze and guard their private parts" [Quran 24:31], meaning: from those who might look at them, as mentioned regarding guarding private parts, for looking is a cause for committing zin and other acts. Obligation Of Covering The Awrah And The Prohibition Of Looking At ...
— Wasail al-Shia Vol. 1, Section 7, Chapter 1, Hadith 789
These verses collectively emphasize the importance of modesty, self-control, and dignity for both men and women in Islam. They aim to prevent inappropriate interactions and promote a society where individuals are respected for their character rather than being objectified. The instructions for both sexes to lower their gaze and guard their modesty are foundational to maintaining purity and ethical conduct.
8. Practical Implications for Muslims
The inner quality of modesty manifests outwardly, shaping a Muslim’s behavior, interactions, and overall way of life.
o For Women: Islam emphasizes modesty in dress through the code of hijab, which includes covering themselves and avoiding the public display of their beauty and charms. This is a command from Allah for believing women and an example set by the Prophet’s wives, serving as a means of recognition and protection.
o For Men: Men are also required to practice modesty in their behavior, cover their private parts, and refrain from looking at women with lust.
o General Conduct: The emphasis on modesty extends to avoiding excessive vanity in clothing, such as wearing overly long or flowing garments.
Prophet Muhammad (peace be upon him and his family) said: ‘Speak the truth, and let no one’s blame for obeying Allah affect you.’
— Hilyat al-Awliya, v. 1, p. 241
Prophet Muhammad (peace be upon him and his family) said: ‘Truthfulness is incumbent upon you, for verily it is one of the doors of Paradise.’
— Tarikh Baghdad, p. 11, no. 82
Imam Ali (peace be upon him) said: ‘One who is ashamed of speaking the truth is a fool.’
— Ghurar al-Hikam, no. 8650
Modesty and the Coming of the Day of Judgment
Prophet Muhammad (peace be upon him and his family) said: A woman who shows her beauty to the public is like unto the dark of the Day of Judgment, with no light
— Nahj Al-Fasahah
Al-Asbagh ibn Nubatah narrated from Commander of the Faithful (peace be upon him) that he said: I heard him say: In the last days and near the Hour, when it will be the worst of times, there will appear women who are uncovered, bare, and flaunting themselves.
They will outwardly belong to the religion but will be immersed in trials, inclined toward desires, hastening toward pleasures, and making permissible what is forbidden. They will dwell in Hell forever.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 3, Chapter 12, Hadith #5
It has been reported that Abu 'Abd Allah (a.s) said: One who accuses a believing man or believing woman falsely will be raised on the Day of Judgment by Allah in a messy substance unless he unsays it. The reporter asked, 'What is this messy substance?' It is pus flowing from the genitals of the unchaste women,' the Imam (a.s) replied.
— Kitab al-Mumin by Husayn b. Said al-Ahwazi, Book 1, Chapter 8, Hadith #2
”All eyes will shed tears on the Day of Judgment except for three types of eyes: an eye that wept out of the fear of Allah (swt), an eye that was lowered (in modesty) from what Allah (swt) has forbidden, and an eye that stayed awake guarding in the cause of Allah (swt).”
— Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 46, Hadith #942
9. Modesty as the Garment of Islam
The significance of modesty is further underscored by the Prophet’s teaching that “Islam is bare and its dress is modesty.” This analogy conveys that just as clothing covers and beautifies the physical body, modesty serves as an essential covering for the internal self and the entire framework of Islam. It protects the faith from moral degradation and adorns it with spiritual beauty.
This profound analogy implies:
10. Character as a Gift: Natural Disposition and Intention
Prophet Muhammad (peace be upon him and his family) said: Actions depend on (are rewarded according to) intentions
— Nahj Al-Fasahah
From Ishaq ibn Ammar, from Abu Abdullah (peace be upon him) who said: Character is a gift that Allah gives to His creation; some of it is natural disposition and some of it is intention. I asked: Which is better? He said: The one with natural disposition is inherently that way and cannot do otherwise, while the one with intention perseveres in obedience through patience, so the latter is better.
— Wasail al-Shia Vol. 12, Section 1, Chapter 104, Hadith 15917
Muhammad ibn Sinan narrated from Ishaq ibn ?Ammar who said, “I heard Aba ?Abdillah (a) say, ‘[Good] character is a gift that Allah bestows to whomever He wills from His creation. Some of it is a natural disposition and some of it is [adopted and] practiced intentionally.’ I asked, ‘Which of these two is better?’ He said, ‘The one who intends it is better. For verily the one who has a natural disposition is compelled to act that way and cannot behave in any other manner, whereas the one who voluntarily intends it makes himself remain patient in obedience [to Allah] and perseveres, so he is better.’”
— Kitab al-Zuhd by Husayn b. Said al-Ahwazi, Book 2, Chapter 3, Hadith #14
This narration distinguishes between a natural disposition that is ingrained and an intentional effort that is sustained through patience. The latter is considered better because it involves persevering in obedience.
11. Conclusion
Modesty (al-Haya) is presented as an overarching virtue in Islam, deeply integrated with faith and essential for personal purity, social order, and spiritual well-being. It is the natural disposition (khuluq) of Islam, the garment of the religion, and an inner ethical quality that dictates outward conduct.
The foundational hadith—“Verily every religion has a natural disposition and the natural disposition of Islam is modesty”—establishes modesty as the defining characteristic of the faith. It is linked inseparably to iman: “There is no faith for the one who has no modesty.” It is distinguished into the praiseworthy modesty of intellect, which is knowledge, and the blameworthy modesty of foolishness, which is ignorance. Practically, it shapes behavior, dress, interactions, worship, and societal well-being. It fosters a life of dignity, chastity, and obedience to Allah.
References
Quranic References
Hadith and Other References
Quranic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.
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