In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Ibn Abbas, may Allah be pleased with him and his father, said,

“Well-being and safety are ten parts; nine parts are found in silence (i.e. speak good or remain silent) and the tenth part is found in seclusion”. [1]

Malik Bin Dinar, may Allah have mercy upon him, said:

“The righteous people used to advise one another with three affairs: restraint of the tongue, seeking Allah’s forgiveness, and seclusion”. [2]

Al-Khattaabee, may Allah have mercy upon him, stated that the intent behind this [i.e. seclusion] neither means that a person abandons the obligatory gatherings [i.e. Salawaat, the Jumu’ah prayer and other gatherings where one is required to appear, etc], nor that one neglects the rights of the people [i.e. such as visiting people for the sake of Allah, helping them, responding to an invitation, etc] and the good customary practices established amongst the people (i.e. the ones not in opposition to the Shariah), nor does it mean that one refrain from replying to their greetings; rather seclusion necessitates abandoning excessive and increased intermingling for which there is no need. [3]

The Obscure One:

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:

He does not make himself manifest and does not give importance to manifesting himself amongst the people, to be pointed out or for people to speak about him. You find him between his house and his Masjid and vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and making himself unnoticed. However, this does not mean that if Allah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety. Teaching the people is better for him than being confined in his house and not benefiting the people with his knowledge, or sitting in his house and not benefiting the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, or hiding (i.e. without a need to make himself manifest), he chooses to hide; but if it is the case that he must make himself apparent, he has to make himself apparent. This is beloved to Allah [The Mighty and Majestic]. [4]

[End of quotes]

From this, one can be a bit more discerning before using words such as loner or escapist – in our era – to describe a specific person, particularly when we think that this or that person is somehow not connected to some common social norm. Considering someone a loner or escapist requires context because being uninterested in certain social interactions that have become excessive without necessity or obligation in our era is not the same as avoidance; rather, it could be a way to preserve time and engagement in meaningful introspection rather than permanent withdrawal. The time spent away from excessive and unnecessary socialising, which may be considered the norm among some friends, can be unproductive for other specific individuals and diverts them from the time needed for self-reflection, emotional processing, or creativity before returning to meaningful and wholesome relationships and responsibilities with clarity. This situation is different from that of someone who desires to escape from responsibility or reality, etc. Therefore, be a bit discerning before using these words to describe specific individuals.

[1] Sifatus Safwa. 4/257]

[2] Hilyatul Awliyaa 2/277]

[3] Al-Uzlah. pages 12-13]

[4] Explanation of Riyad As-Salihin. Chapter 69. 3/509