It was related on the authority of Abu Mas’ud that he said, “The Messenger of Allah (SAWS) said:
“Verily, what the people found from sayings of the first prophecy (i.e. earlier Prophets) is, “If you feel no shame, (istihya) do whatever you like.”

Explanation of The Hadeeth

The saying of the Messenger (SAWS): If you feel no shame, do as you wish…’ can be looked at from two angles.

(a) That although it is in the command form it entails two meanings:

That it is a form of threat and challenge thrown against those who engage in inappropriate behavior. These people have no shame in front of Allah, thus no matter what course they take it would not really make any difference. In this case it would be as if the Hadeeth is saying: “If you do not feel any shame from doing these prohibited acts, then do whatever you want…”

Lacking in modesty (hayaa), that quality which prevents one from immodest behavior, will only cause one to increase in distancing himself from Allah and make one unconcerned about creed or deed.

(b) Another meaning yields to doing that which is unlawful. That is if the action one is about to do is not within the category of the unlawful, and we are not ashamed of doing the act in front of Allah or the people, then we are free to do it. However, if we are ashamed to do it, then we should not. The hadeeth gives a measuring stick by which we can evaluate actions both privately or publicly.

Thus, the former explanation (a) is devoid of God-consciousness. The latter (b) is a conscientiousness concerning Allah and of His watching them.

Again, the former explanation allow their nafs (base desires and self) to be unbridled, whereas the latter implies observance of due constraint, so that it does not embark on the road to destruction.

Modesty itself is two types:

(a) Natural modesty (Al-Hayaa al-Fitri)

(b) Acquired modesty (al-Hayaa al-Muktasab).

Natural modesty means that individual has this quality by nature and does not need to exert any effort along these lines. Acquired modesty, on the other hand, is attained by those who possess knowledge concerning Allah, being cognizant concerning His Greatness (’Azhamah). Proximity (Qurb) and His Inspection (Ittla’ of all that they do.

In fact Imaam Ahmad and At-Tirmithi have reported on the authority of ibn Mas’ud in a Mafru’ tradition.

It is a part of modesty on account of Allah that you protect your head and all that it has retained, the stomach and all that it contains and that you thoughtfully remember death and calamities. And that whoever longs for the hereafter abandons the adornment of this world. Whoever did that had already realized (the state) of being modest (ashamed) before Allah.

Points Related to Modesty:

(1) Modesty is one of the most honorable attributes, and is a consistent virtue found in all the various laws sent down to each Prophet and Messenger.

(2) It is one of the most perfect and desirable characteristic to possess and an excellent state to be in.

(3) Modesty only brings good to individuals and is an indication of Faith (Al-Imaan.)

(4) Bashfulness and shame is in direct opposition to indecency and shamefulness.

(5) Shame (al-Hayaa) is an element of faith and indecency is completely out of it.

(6) Modesty adorns one’s nature and personality and is indicative of one being Islamically cultured and refined.

(7) Indecency, on the other hand, shows that one lacks virtues and is uncouth, disgraceful and uncultured.

(8) We are obligated to guard ourselves from indecency and from acting indecently or uncultured as qualified by Islam.

(9) We must never misconstrue bashfulness or shyness with cowardice; Islamically they are not synonymous.

(10) Al Haya, as mentioned is a root virtue. One of the fruits of modesty is Al-Iffah (Chastity) .

(11) There is no modesty when it comes to teaching the Laws of Deen or searching for the truth.