HAYA-SHYNESS

Haya is an Arabic word derived from the word hayat, which means life.This term covers a wide number of concepts. In English, it may be translated as modesty, shyness, self-respect, bashfulness, shame, honor, humility, etc. The original meaning of haya refers to a bad and uneasy feeling accompanied by embarrassment, caused by one’s fear of being exposed for some unworthy or indecent conduct.

Islamically, haya is an attribute which encourages believers to avoid anything distasteful. It keeps them from being neglectful in giving others what is due upon them, and if for any reason they are not able to keep up with their commitments, then they will feel extremely uncomfortable and ashamed about this. The main reason for this uncomfortable feeling would be the knowledge that they had displeased Allah.

Haya plays a huge role in the lives of Muslims because it is a very important part of our Iman (faith/belief). If we do not have any form of haya within us then it is most likely that our Iman is very weak. It states in the following hadith:

Narrated by Abu Huraira (ra): The Prophet (SAW) said, “Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya is a part of faith.” (Bukhari)

We also learn from the Prophet (saw) the importance of having haya and how it is not something to be ashamed of, but instead, one should be concerned and embarrassed if they do not possess it within their character.

Narrated Abdullah ibn Umar (ra): The Prophet (saw) passed by a man who was admonishing his brother regarding Haya and was saying, “You are very shy, and I am afraid that might harm you.” On that, Allah’s Apostle (SAW) said, “Leave him, for Haya is (a part) of Faith.” (Bukhari)
The above hadith is also a form of proof that “shyness” is not just something regarding women but also an attribute that believing men should have, for it is an indication of their fear of Allah and an indication of the value of their Deen.

We often find that shyness, humility and bashfulness are frowned upon by our society as a weakness or a lack of confidence when, in fact, these are qualities of a dignified upright human being, who is conscious of his actions and his responsibilities in life.

There are two different types of haya— the good haya and the bad. The good haya is to be ashamed to commit a sin or a thing which Allah and His Messenger (saw) has forbidden. The bad haya is to feel ashamed to do a thing which Allah and His Messenger (saw) has ordered us to do.

There are different types of good haya. For example, a believer should build his personality and character with the good dimensions of haya. The most important is that he must be shy of doing ANYTHING displeasing to Allah (SWT) with the belief that he will have to answer for all his deeds. If one develops a sense such as this one, it will help the believer to obey all of Allah’s commandments and to stay away from sins.

Once the believer realizes that Allah (SWT) is watching us all the time and we will have to answer to every move we make in this dunya (world), he would not neglect any order from Allah or His Messenger (saws). So the stronger this sense of haya becomes, the more it motivates one to make sure that Allah (SWT) doesn’t see him doing anything prohibited. The way to develop this haya is that one must keep learning and absorbing more knowledge and applying it to his life. Another type of haya is more of a social aspect concerning others besides Allah (SWT). Normally these things often come in regard with one’s relationship with family. For instance, a child not wanting to do something displeasing to his mother, or a wife not wanting to do something displeasing to her husband, or even a student who is careful about saying something incorrect in front of his teacher are all forms of haya.

Last but not least is the type of haya in which the believers become shy of themselves. This is when they have reached the peak of their Iman. For example, if they do, say, or see anything wrong or even commit the tiniest sin, they start to feel extremely bad and embarrassed or they feel extreme guilt in their hearts. This builds a high degree of selfconsciousness and that is what strengthens a Muslim’s commitment to Allah (SWT).

After discussing the various types of “beneficial” haya, it is time to discuss the type of haya which is not only against the teachings of our Prophet (saw), but it is also solid proof of the weakness of someone’s Iman. This negative aspect revolves around a person’s shamefulness or shyness of doing something that Allah (SWT) has ordered us to do through the Qur’an or our Prophet’s (saw) Sunnah. This constitutes the shamefulness or embarrassment of doing a lawful act or something that is ordered upon us from Allah (SWT). This means that someone does not follow an obligation of Islam due to the fact of being shy in front of others about it. This is totally forbidden because then one is giving the people of this dunya more respect than the One who Created this whole universe. An example of this type of bad haya is to neglect making one’s prayer in a public place due to being embarrassed in front of others. Another example would be that many sisters feel embarrassed to wear hijab for fear of being laughed at or made fun of. If someone really had haya they would never contradict ANYTHING that Allah (SWT) has ordained upon us even if they found it a test and a trial.

Modesty (haya) and maintaining one’s honor and dignity are of primary importance in preserving the moral fiber of any society. This is why modesty has been called the ornament of a woman, which protects her from many sins and which prevents ill-intentioned men from daring to have bad thoughts about her. This haya has been made a part of her nature to safeguard her from being abused by immoral men.

Haya is a special characteristic of a Mu’min (believing, practicing Muslim). Haya and Iman are interdependent; therefore either they both exist together or they both perish. The Prophet (saw) has said in one hadith, “When there is no haya left, then do as you please.”

There are many wonderful benefits of haya. First, Allah (SWT) loves haya. We know this by the following hadith: “Surely Allah (is One who) has haya and is the Protector. He loves haya and people who cover each other’s faults.” (Bukhari)

Secondly, haya itself is a greatness of Islam as our Prophet (saw) indicated: “Every way of life has a innate character. The character of Islam is haya.” Or “Every deen has an innate character. The character of Islam is modesty (haya).” (Abu Dawood)

Third, haya only brings good and nothing else. Our Prophet (saw) said: “Haya does not bring anything except good.” (Bukhari)

Fourth, Haya is a very clear indication of our Iman. As the Prophet (saw) had mentioned to the Ansar who was condemning his brother about being shy: “Leave him, for Haya is (a part) of Faith.” (Bukhari)

Last, Haya leads us to PARADISE. As the Prophet (saw) told us: “Haya comes from Iman; Iman leads to Paradise. Obscenity comes from antipathy; and antipathy leads to the fire.” (Bukhari)
As mentioned before, since the actual word Haya is derived from Hayat, which means life, it is only obvious that when someone has Haya in them, they will live a life of Islam. On the other hand if they do not have Haya they are living a life that is dead “Islamically”, but alive according to this dunya.

The Prophet (saw) said: “Haya and trustworthiness will be the first to go from this world; therefore keep asking Allah for them.” (Baihaqi)

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Be not sad, surely Allah is with us

Allah has asked us not be sad. He says: "So do not become weak (against your enemy), nor be sad.…" [surah Al-Imran - Ayah 139]. "And grieve not over them (polytheists and pagans, etc.), and be not distressed because of what they plot.." [surah An-Nahl - Ayah 127]. "Be not sad (or afraid), surely Allâh is with us." [surah At-Taubah - Ayah 40]. We are informed in the following verse about the believers that: "…. there shall be no fear on them, nor shall they grieve." [surah Al-Baqarah - Ayah 38]. Sadness enervates the spirit’s will to action, paralysing the body into inactivity. The secret of this is that sadness prevents one from action instead of compelling one towards it. The heart benefits nothing through grief. The most beloved thing to the Devil is to make the worshipper sad in order to prevent him from continuing on his path. Allah says: " Secret counsels (conspiracies) are only from Shaitân (Satan), in order that he may cause grief to the believers." [surah Al-Mujadilah – Ayah 10]. In the following hadith, the Prophet (Sallalahu Alayhi Wasalam) said: 'In a company of three, it is forbidden for two to hold secret counsel while excluding the third, as this will be a cause of sadness for him.' Contrary to what some believe (those who have an extreme ascetic bent), the believer should not seek out sadness, because sadness is a harmful element that afflicts the soul. The Muslim must repel sadness, fighting it in any way that is permissible in our Religion. There is no real benefit in sadness, the Prophet Muhammad (Sallalahu Alayhi Wasalam) sought refuge from it in the following supplication: 'O’ Allah, I seek refuge in you from anxiety and grief.' Grief is coupled with anxiety in this hadith. The difference between the two is that if a bad feeling that pervades the heart is related to what is going to happen in the future, then it is anxiety. And if the cause of this feeling concerns the past, then it is grief. Both of them weaken the heart, causing inactivity and a decrease in will power. Grief may sometimes be both inevitable and necessary. When they enter Paradise, its dwellers will say: "All the praises and thanks be to Allâh, Who has removed from us (all) grief... [surah Fatir – Ayah 34]. This verse implies that they were afflicted with grief in this life, just as they were afflicted with other forms of hardship, both of which were out of their control. So whenever one is overcome by grief and there is no way to avoid it, one is rewarded, because grief is a form of hardship, and the believer is rewarded for going through hardship. Nonetheless, the believer must ward off grief with supplication and other practical means. As for the saying of Allah: "Nor (is there blame) on those who came to you to be provided with mounts, and when you said: "I can find no mounts for you," they turned back, while their eyes overflowing with tears of grief that they could not find anything to spend (for Jihâd)." [surah At-Taubah – Ayah 92]. They were not praised for their grief in itself but for what that grief indicated and pointed to namely, strong faith. This occurred when they remained behind during one of the Prophet (salAllahu alayhi wasalam’s) expeditions, due to their inability to find the necessary resources needed to make the trip. Hence the hypocrites are exposed, because they did not feel grief when they remained behind. Therefore the good kind of grief is that which is occasioned when one misses out on an opportunity to do a good deed, or when one performs a sin. When one feels sad because he was negligent in fulfilling the rights of Allah, he shows a characteristic of a person who is on the right path. __________________ Surah Ghafir 39. "O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever."

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Be thankful to Allah

"If you are grateful, I will give you more" (Quran 14:7).

Counting our blessings helps us not only be grateful for what we have, but it also reminds us that we are so much better off than millions of others, whether that is in terms of our health, family, financial situation, or other aspects of our life. And being grateful for all we have helps us maintain a positive attitude in the face of worries and challenges we are facing almost daily.

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Islamic Perspective on Lying

Telling Lies and Its Consequences According to Islam

From an Islamic perspective, lying is regarded as a sin of the tongue, and it might even qualify as a major sin. Major sins are those which are specifically warned against in the Qur'an and Hadith.

Prohibition of Lying in the Qur'an and Hadith

In general, Islam prohibits lying and related acts such as deception, fraud, hypocrisy and providing false testimony. Some verses from the Qur'an which prohibit lying are:

• “It is only those who believe not in the Ayah (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, who fabricate falsehood, and it is they who are liars.” (16:105)

• “O you who believe! Fear Allah, and be with those who are true (in words and deeds)” (9:119)

• “And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is)." ( 2:42)

• “Woe to each sinful dealer in Falsehood." (45:7)

Accordingly, the Prophet Muhammad (peace be upon him*) also advised Muslims to be honest and truthful. Some examples of hadith which address lying include:

• "Four traits, whoever possesses them is a hypocrite and whoever possesses some of them has an element of hypocrisy until he leaves it: the one who when he speaks he lies, when he promises he breaks his promise, when he disputes he transgresses and when he makes an agreement he violates it." (Muslim and Bukhari)

• “Maintain truthfulness, for truthfulness leads to righteousness, and righteousness leads to Heaven. A man continues to maintain truthfulness until he is recorded in Allah’s book as truthful. Refrain from lying, because lying leads to blatant evil, and evil leads to the fire. A man continues to lie until he is recorded in Allah’s book as a liar,” (Bukhari, Muslim, Abu Dawood and Al-Tirmithi).

Consequences and Punishment for Telling Lies in Islam

The second hadith clearly states that lying can lead to the hell fire, but there may be other punishments as well. In another hadith, for example, the Prophet (peace be upon him) narrated that he he saw a liar being punished in the Hereafter by having his mouth, nose and eyes torn with an iron hook. (Bukhari 5745)

Such severe consequences for telling lies is reinforced by stern warnings in the Qur'an: "Truly Allah guides not one who transgresses and lies." (40:28); and “And on the Day of Resurrection you will see those who lied against Allah (i.e. attributed to Him sons, partners) their faces will be black." (39:60)

Types of Lies According to Islam

Despite such warnings, many people do tell lies. Lying may be out of habit, out of conceit or pride, to protect one's interests, to avoid uncomfortable situations, to exaggerate or make jokes, to avoid being hurtful, or to outright deceive and commit wrong. Even "white lies," such as empty promises to bribe a child or lies used in jest, are considered sinful in Islam.

The most serious lies in Islam, however, are those which concern Allah, the Prophet Muhammad (peace be upon him) and Islam in general. In the Qur'an, Allah says, "Who does more wrong than such as forge a lie against Allah, or deny His Signs?"(10:17)
When It's Okay to Lie in Islam

Under a few circumstances, lying may be considered acceptable, according to Islamic beliefs. This ruling is supported by a hadith in which the Prophet Muhammad (peace be upon him) said, "Lies are not appropriate except in three cases: when a man speaks to his wife to please her, telling lies at times of war, and lying in order to bring about reconciliation between people.” (Reported Hasan by Shaykh al-Albaani).

Another hadith indicates there are times when being vague or ambiguous may be more beneficial than being totally truthful: “He is not a liar who reconciles between people and narrates something good or says something good.” (Bukhari and Muslim)

Despite those exceptions, Muslims should do their best to avoid telling lies. They need to remember that in most circumstances, Islam condemns lies and that on the Day of Judgment people may be held accountable for them: "Today We seal up their mouths, and their hands speak to us and their feet bear witness to what they have earned." (Qur'an 36:65)

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Disease of ‘I will do it tomorrow’....

LAZINESS is the lack of desire to act or work in general. Procrastination refers to postponing work and delaying it for future. Basically, procrastination is a result of one’s laziness.

Our greatest enemy, Satan, whispers a love for laziness and procrastination into us.

Prophet (peace be upon him) said:

“During your sleep, Satan ties three knots at the back of your decks. He breathes the following into them, ‘The night is long so keep on sleeping.’

If the person wakes up and praises Allah, then one of the knots is unfastened. And if he performs ablution, the second knot is unfastened.

When he prays, all of the knots are unfastened. After that he will be energetic and happy in the morning. Otherwise he would get up listless and grouchy.” (Al-Bukhari)
Ibn Al-Jauzi, writing on this topic, said,

“How many Jews or Christians have considered in their hearts love for Islam. But Iblees always hinders them. He says to them, ‘Do not be hasty. Look closely into the matter.’

And they postpone their conversion to Islam until they die as disbelievers. In the same way, sinners postpone their repentance.

They set their sight on their desires and hope to repent later. But, as a poet said,


“Do not rush to perform sins you would like to. Think about repentance beforehand.”

How many of us are determined to do something, yet we keep postponing it. A scholar may be determined to return to his study but Satan whispers to

“rest for a while.” Or a servant is reminded of the night prayer and Satan says to him, “You have plenty of time.”

He will not stop seducing people to love laziness and postponing of actions. Satan makes people rely solely on hopes and dreams.

This is how people are in the world. Some are prepared and alert and are not sorrowful when the angel of death comes. Others are deceived into procrastination and they despair when the time of death comes.” (Ibn Al-Jauzi, Talbees Iblees, p. 458)

Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, said:

“The perfect remedy for procrastination is to nurture sound faith in the manner of the Salaf As-Salih (pious predecessors).

Before Islam, they had no sense of human achievement, but after being exposed to the powerful message of the Qur’an, their lives transformed completely. They became peak performers and high achievers. Whatever they touched was changed anew through their dynamic faith.
The remedy for fighting procrastination, therefore, is to nurture such dynamic faith.

Some of the tips that we can readily apply is rising early in the morning and developing a positive mind by counting the blessings of Allah and praying to Allah to bless the day with success.

We must start our work right after Fajr prayers as the Prophet (peace be upon him) prayed,


“O Allah, bless my Ummah in their early morning endeavors.”

Last but not least,

we should turn to Allah in supplication and seek His help in fighting this disease.

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Speak a GOOD WORD or REMAIN SILENT.....

Abû Hurayrah relates that Allah's Messenger (peace be upon him) said: “Whoever believes in Allah and the Last Day should speak a good word or remain silent. And whoever believes in Allah and the Last Day should show hospitality to his neighbor. And whoever believes in Allah and the Last Day should show hospitality to his guest.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

The importance of this hadith:

This hadith discusses some of the ways a Muslim's faith should affect the way he relates to others. Ibn Hajar al-`Asqalânî writes: “This hadith speaks about three matters, and in doing so it brings together everything that good manners entail with respect to both word and deed.”

Whoever believes in Allah and the Last Day…

This is a conditional sentence. It is repeated three times in this hadith, each time with a different condition. The first of these three conditions is to either speak a good word or remain silent, the second is to show hospitality to one's neighbors, and the third is to show hospitality to one's guests. This hadith is showing us that these three qualities are among the many qualities of faith. A person who fails to fulfill any of these conditions is a person whose faith is incomplete and in want of improvement.

Speaking a good word or remaining silent:

This is an encouragement to speak what is good and beneficial; at the same time it is a warning, cautioning us to be careful in what we say, lest we say something that is harmful or false.

It is part of a Muslim's faith to speak the truth and to say things that bring about benefit to others. Allah says: “O you who believe! Fear Allah and speak a word that is right. He will set right for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great achievement.” [ Sûrah al-Ahzâb : 70-71]

Allah informs us in the Qur'ân some of what constitutes good in our speech and benefits other people. He says: “No good is there in much of their private conversation, except for those who enjoin charity or that which is right, or bring reconciliation between people. And whoever does that seeking Allah's pleasure, then we shall grant him a great reward.” [ Sûrah al-Nisâ' : 114]

When we have nothing beneficial to say, silence is golden. Once, Mu`âdh b. Jabal asked the Prophet (peace be upon him) to inform him of some good work that would admit him into Paradise and distance him from the Hellfire. The Prophet (peace be upon him) mentioned to him the virtues of many good deeds, then said: “Shall I inform you of the foundation of all of that?”

Mu`âdh said: “Certainly.”

The Prophet (peace be upon him) took hold of his tongue and said: “Restrain yourself from this.”

Mu`âdh then asked: “O Prophet of Allah! Are we held to task for the things that we say?”

The Prophet (peace be upon him) replied: “May your mother be bereaved of you, O Mu`âdh! Does anything topple people headlong into the Hellfire save the harvests of their tongues?” [ Sunan al-Tirmidhî and Sunan Ibn Mâjah ]

We should avoid speaking ill of others. We should rather remain silent unless we are seeking justice for some wrong that has been perpetrated against us. Allah says: “Allah does not like that evil should be mentioned in public except by one who has been done injustice. And Allah is all-hearing, all-knowing.” [ Sûrah al-Nisâ' : 148]

Our tongues are like double-edges swords. They can work for us and against us, both in this world and the Hereafter. We will be held accountable for what we say. Allah tells us: “He does not utter a statement except that there is an observer by him ready to record it.” [ Sûrah Qâf : 18]

The Prophet (peace be upon him) said: “Indeed a servant will speak a word pleasing to Allah that he thinks to be insignificant, but because of it Allah raises him by many degrees. And indeed a servant will speak a word displeasing to Allah that he thinks to be insignificant, but because of it, He will consign him to the Hellfire.” [ Sahîh al-Bukhârî ]

We must be vigilant not to speak falsehood. We must think about what we are saying and the possible consequences of our words before we go ahead and speak. The Prophet (peace be upon him) said: “A man might speak a word without thinking about its implications, but because of it, he will plunge into the Hellfire further than the distance between the east and west.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

Al-Nawawî comments on the meaning of this hadith, saying: “This hadith encourages us to guard our tongues. A person who wants to speak should think upon what he is about to say before he utters it. If it then shows itself to have some benefit to it, he may speak it; otherwise he should refrain from doing so.”

Showing hospitality to the neighbor and the guest:

From the perfection of a person's faith is his showing kindness to those with whom he has dealings, especially his neighbors and his guests.

Allah says: “Worship Allah and associate nothing with Him, and show kindness to parents, relatives, orphans, the poor, the near neighbor, the distant neighbor, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are conceited and boastful.” [ Sûrah al-Nisâ' : 36]

Islam emphasizes the right of the neighbor. The Prophet (peace be upon him) said: “Gabriel continued to impress upon me the rights of the neighbor until I thought that he would soon confer upon him the right of inheritance.” [Sahîh al-Bukhârî and Sahîh Muslim]

There are many forms that this hospitality can take. It can take the form of help in times of need. The Prophet (peace be upon him) said: “He is not a believer who lets himself be satiated while his neighbor goes hungry.” [ Mustadrak al-Hâkim ]

It can mean making allowances for the neighbor's needs, even by waiving some of one's own rights. The Prophet (peace be upon him) said: “None of you should prevent his neighbor from placing his rafter in his wall.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

It can take the form of gift giving. The Prophet (peace be upon him) said: “O Muslim women! None of you should consider insignificant a gift that you give to your neighbor, even if it is but the trotters of a sheep.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

Islam teaches us to be generous and hospitable to those who come to us as guests. Indeed, those who come to our homes have a right over us. The Prophet (peace be upon him) said: “Whoever believes in Allah and the Last Day should show hospitality to his guest according to his right.”

He was asked: “What is his right, O Messenger of Allah?”

The Prophet (peace be upon him) answered: “It is (to offer the best) for a day and a night, and hospitality extends for three days. What is beyond that is charity.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

source:ISLAMTODAY.NET

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Setting Islamic Goals And Resolutions

Islam has already set up a common goal, not only for Muslims but for the entire mankind- salvation. Salvation is achieving eternal success by making Allah happy and winning a place in Paradise. The most positive outlook about Islamic goals can be understood from the words of the prophet: "When any of you pray to Allah for paradise, he should ask for Jannatul Firdaus." Jannatul Firdaus is the highest level of Paradise.

The methodology of achieving your goals is very simple in Islam.

• Believe in Allah.
• Put your trust in him.
• Seek help from Him alone.
• Fear Him alone.
• Do not despair His mercy.
• Repent for your sins

This belief is further strengthened by offering Salah regularly and punctually, giving charity, being nice to people, performing Hajj, observing Saum and along with them, Dawah to Islam. The Qur'an calls this method "Siratal Mustaqeem" The Straight way.

Islam has set the highest goal for humans, whereas materialistic achievements and obstacles are declared as a test from Allah Almighty. This test separates a believer from a non believer, a strong believer from a weak believer, a firm believer from a hypocrite.

Salvation is a long-term goal. But, in order to achieve it, there are other short-term goals, which push you ahead. Here are a few suggestions from the Prophet (pbuh):

"The heaviest deeds of a man in the weigh o the day of Judgment will be his excellent manners."

"Ward off the Fire of hell with a charity even if it is a trifle date fruit."

"Fasting is a shield from hell fire."

We can also fond other ways to achieve our goals from the Qur'an.

"When you promise, fulfill it."

"Race you with each other in Bir and Taqwa."

"Establish your prayer and give your charity."

"Repel evil with that which is good."

Considering the human nature, Allah not only sets the goal, but also presents the virtue of achieving the goals, thus motivating and inspiring his believers to achieve it. The description of Paradise, its beauty, its uniqueness, facilities, every minute things are highlighted as a big achievement. This description is spread throughout the Qur'an and its details are in Hadith, reminding the believers of the fruits of their goals.

What are your goals and resolutions? Do you want to start an orphanage? Or would you like to run a school or a library that's runs on Islamic principles? It could be that you want your child to be a PhD. in Hadith. There are many things you want to do but you cannot do it or you are unable to do it, but there are many things that you can do it and should be doing it but are not doing it.

Take for example, you cannot start an orphanage but you can certainly afford to sponsor an orphan can't you? You may not be able to run a school or a library but you can afford to sponsor books and fees or pay up the electric bill of a middle income school or library and arrange for a sawab e jaariyaa for you. So don't wait till you become rich but grab what ever opportunity Allah has provided you and make arrangements for you akhera.

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