In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah said:
وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬
And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it).
Imam As-Sadi, may Allah have mercy upon him, said:
Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [1]
Allah’s Messenger, peace and blessings of Allah be upon him, said:
“When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked. [2]
Allah’s Messenger, peace and blessings of Allah be upon him, said:
“Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him.[3]
Imam Abdul-Azeez Bin Baaz, may Allah have mercy upon him, said:
“This requires two affairs: profuse remembrance (of Allah) and keeping away from gatherings of heedlessness and doubts, and that which will result in fornication and nonsense speech”. [4]
Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said:
“Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [5]
Imam Ibn Qudamah Al-Maqdisi, may Allah have mercy upon him, said:
“Know that whoever is acquainted with the worth of his era and that it is his main capital will not seek an understanding except in what is beneficial. This acquaintance obligates one to restrain the tongue from speaking about that which does not concern him, for indeed the one who abandons the remembrance of Allah and busies himself with what does not concern him is like one who can get hold of a gem but exchanges it for a clod of earth. This is a loss of one’s lifespan”. [6]
Abdullah Ibn Tawus, may Allah have mercy upon him, said:
Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [7]
Imam Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said:
“Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [8]
It was said to one of the scholars may Allah have mercy upon him, “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [9]
It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [10]
Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:
“O student of knowledge! Likewise, it is obligated to you to abandon debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, and makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and to compel his opponent to accept his statement. Therefore, if you notice debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, ‘I do not have anything other than the truth I have mentioned to you’”. [11]
Ziyad Ibn Yunus, may Allah have mercy upon him, said:
“By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [12]
Al-Hasan Bin Salih, may Allah have mercy upon him, said:
“I scrutinised the affair regarding one refraining from doubtful matters out of fear of falling into haram and did it find it more lacking in anything than the tongue”. [13]
Yunus Ibn Ubayd, may Allah have mercy upon him, said:
“Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.” [14]
Ibnul Mubaarak, may Allah have mercy upon him, was asked about the statement of Luqmaan, peace be upon him, to his son: ‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold’’. [15]
Allah’s Messenger [peace and blessings of Allaah be upon him] said:
“Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. [16]
Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. [17]
This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee [may Allah have mercy upon him], “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee [may Allaah have mercy upon him] said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. [18]
Abdullah Ibn Mas’ud [may Allah be pleased with him] said:
“If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. [19]
Ibnul Akwaa came to Rabee Bin Khuthaym and said:
“Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection. He (i.e. this type of person) is better than me. [20]
Ibnul Mubaarak, may Allah have mercy upon him, was asked about the statement of Luqmaan, peace be upon him, to his son: “If speech is from silver, then silence is from gold”. He said, “It means that if speech in obedience to Allah is from silver, then silence (in order to refrain from) disobedience to Allah is gold”. [21] [end of quotes]
Certainly, if the above narrations do not convince us to avoid extending discussions online with those who wish to continue talking after everything has been made as clear as day, then what else could possibly persuade someone if Allah does not grant them the guidance to steer clear of unproductive arguments?!
We come across individuals online who enjoy arguing but mask their behaviour as a pursuit of good or a display of knowledge. This tendency has become quite prevalent online. As a result, it’s important for us to cultivate the ability to ignore such provocations. Recognizing when to disengage can save us a significant amount of time, especially once the necessary points have been made to conclude a debate or disagreement. These argumentative personalities thrive on platforms like Twitter, so it’s wise to avoid them. Blocking or unfollowing them on social media and steering clear of asking them questions can help prevent drawn-out discussions. This strategy can effectively address many challenges we face online at the moment.
Just like we choose to be around uplifting people in our daily lives, it’s equally important to connect with positive individuals online. With the internet filled with endless distractions and an overload of information, achieving peace of mind and staying focused can be quite difficult. That’s why we need to develop the skill of selective attention, tuning out the noise to sharpen our focus and concentrate on what genuinely matters once we have established evidence online.
Cultivating the ability to ignore troublesome and confrontational individuals on twitter, even when they present their opinions under the guise of knowledge or useful discussion, is a valuable internal strength. It enables us – by the Tawfiq of Allah – to concentrate on what truly matters while intentionally ignoring distractions or negativity. It involves honing our discernment to distinguish between what is worthy of our focus and what is not. By doing so, we retain control over our mental environment and foster a sense of tranquility, even in the midst of the turmoil created by those who frequently seek validation or approval online through various tactics.
It’s important for us to prioritise and establish boundaries by recognising what matters most and managing our time and focus accordingly. We should set limits on unnecessary debates. It is essential to make it very clear to individuals online, irrespective of their knowledge, credentials or the good opinion held about them, that genuine attention should be earned and focused on meaningful interactions. This should not be driven by a need to showcase superiority in discussions, self-importance, or stubbornness. Failing to impart a valuable lesson online through silence once evidence has been presented only encourages peoples’ idle pusuits. Instead of establishing clear boundaries about our availability and the communication we wish to foster, we inadvertently enable their actions. We must not feed the egos or emotional turmoil of those who incessantly argue online; otherwise, they will relentlessly seek our validation and attention, pulling us into a situation we wish to avoid.
Indeed, we must come to terms with the fact that online dissenting voices will always exist, but by the Tawfiq of Allah, steadfastness in our determination to ignore can teach us the value of remaining focused on our goals, irrespective of outside opinions. By tuning out the critics and naysayers online, we liberate ourselves from the need for external validation. Once we have established our stance in a debate or disagreement – based on knowledge based unambiguous proofs, we don’t need to be inundated with numerous opinions, particularly from those who ought to know better. It’s remarkable that in our everyday lives, many of us set clear boundaries in our interactions as we navigate our routines, choose which study circles attend, and manage other important pursuts. Yet, some of us allow ourselves to be distracted by someone -online- thousands of miles away, who, from the comfort of their home, orchestrates controversy on twitter and seeks to provoke our thoughts. After stirring up trouble, they move on with their life while we find ourselves troubled by their words. Instead of placing blame on them, reflect on why you chose to engage with their words in the first place.
Do not let anyone make you feel guilty for choosing to disregard them online, as if doing so implies disdain or superiority. Instead, it is a matter of exercising control over whom you choose to prioritise and give your attention. The status of an individual, their provocative statements, or even their seemingly powerful and persuasive words online should not be the focal point. A discerning individual recognises that it is not merely the surface of a person or their online persona that matters; rather, when evaluating their stance on a specific issue, we must focus on the evidence. All their other positive contributions online should not distract us from the fact that they are mistaken on this or that particular matter, regardless of the multitude of supporters rallying behind them, inundating us with various narratives and tactics to distort the reality. This does not imply that we are ignoring the potential harm caused by anyone; rather, we are deliberately choosing where to invest our attention and energy. However, when their online harm becomes overwhelming, it is those who can engage with them wisely, thoughtfully, and equitably who will effectively address them without diverting us from the most pressing issues.
It is essential to recognize that, despite the bold or captivating rhetoric of any prominent figure online, subjecting them to silence can be a deeply distressing experience for them. We have witnessed that when someone they wish to target ignores them, it evokes feelings of inadequacy, leading to futile attempts at emotional manipulation or scapegoating. In their struggle, they become engulfed in uncertainty, rage, and a diminishing sense of self-worth, often attempting to pull us down to their level. Just as we consciously distance ourselves from individuals known for their anti-social behavior in our everyday lives, we must also choose to ignore online bullies, particularly those who conceal their true intentions behind a facade of knowledge and wisdom.
However, it is important to reiterate that ignoring such individuals online does not equate to total disengagement; rather, it signifies that they will be addressed appropriately at the right moment by those whose voices hold greater significance, ensuring that they do not distract us from what truly matters. Thus, reflecting on the Prophetic narrations and the statements of the senior scholars at the outset of this article, we turn to Allah for guidance, seeking the wisdom to temper our words and focus solely on what is constructive, while denying any opportunity to those on twitter who thrive on conflict, even when the weakness of their arguments are as clear as the midday sun. We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].
[1] An Excerpt from ‘Tafsir As-Sadi
[2] Sahih at-Tirmidhee 2407
[3] Al-Bukhari 6474
[4] Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh al-Bukhari. Vol 4. Page:244. Footnote:2
[5] Jami’ul Uloom Wal-Hikam 145
[6] Mukhtasar Minhaaj Al-Qaasideen’ page 176
[7] As-Samt page 86
[8] As-Samt page 223 By Ibn Abi Dunyah
[9] As-Samt page 299
[10] Siyar A’lam An-Nubula 4/93
[11] Sharh Hilyati Taalibil Ilm’ page 246
[12] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128
[13] Siyar A’laam An-Nubulaa 7/368
[14] Hilyatul Awliyaa 3/20]
[15] Jami-ul Uloom Wal-Hikam 155]
[16] Abu Daawud 4876
[17] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152
[18] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157
[19] Musannaf Abdur Razzaaq 19528
[20] Siyah A’laam An-Nubulaa: 4/261
[21] Jami al-Ulum Wal-Hikam. 155
