Ṣaḥīḥ Muslim Ḥadīth [2184] – The Prohibition to Converse Secretly When…

The Prophet (peace and blessings of Allāh be upon him) has forbidden his ummah from doing anything that would lead to mutual distrust or evil thoughts for each other. The same is true if an action would lead to mutual envy, hostility or hatred. Therefore, we must not hurt the feelings or emotions of others. If a person is left alone and two or a few people start talking to each other secretly, it could cause him to be troubled or hurt because he might think that they do not trust him. Or that they might be plotting against him. Or that they are talking against him. But yes, if two people are already sitting separately talking to each other, the third person is not allowed to approach them to try to eavesdrop on their conversation, and that he is suspicious of them without reason wanting to know what they are talking about. However, if they involve him in the conversation themselves or the person himself moves away from them, then there is no problem.

• Reference: [5694 (6/532-533), Tuḥfatul Muslim Sharḥ Ṣaḥīḥ Muslim, Nomani Kutub Khana (Ur)]

Translated by ‘Imrān (Germany)

When two individuals talk to each other while ignoring the third person in their company, it causes him to worry, and creates sorrow and grief; he thinks they do not trust him and they are hiding the matter from him considering him unreliable.

• Reference: [2825 (5/178-179), Sunan at-Tirmidhī, Dārussalām (Eng)]

A) If the two persons from the three people converse privately; the third one feels that they do not consider him as honest to share him in their conversation. Besides this, shayṭān may insinuate into his mind that they are planning against him.
B) If there are three people, then two of them should not talk in a language which the third one cannot understand.
C) If there are many persons in a gathering, then two of them may talk separately.

• Reference: [3775-3776 (5/66), Sunan ibn Mājah, Dārussalām (Eng)]

Islām obliges great consideration for the feelings of one’s companions. In the mentioned ḥadīth, it is clear that it is not permissible to have even a permissible conversation while talking about something permissible in case it causes distress to another Muslim brother. But if there are more than three people, there is no problem in doing that.

• Reference: [2699 (2/430), Sunan ad-Dārimī, Ansarus Sunnah Publications (Ur)]

Translated by ‘Imrān (Germany)

1. When two people have a secret conversation, it is called tanājī and najwā’.
2. When there are a total of three people in a gathering, it is not permissible for two of them to talk to each other in a language that the third person does not understand.
3. Islām always demands harmony and unity among Muslims and that there should be no misunderstanding or bad thoughts about each other.
4. A Muslim should always be concerned about the self-respect of another Muslim.

• Reference: [258 (1/341), Muwaṭṭa’ Mālik, (Ur)]

Translated by ‘Imrān (Germany)

If there are more than three individuals, it is permissible for two of them to separate to talk to each other, but on condition that their secret conversation with each other is based on goodness.

• Reference: [1168 (1/848), Al-Adab al-Mufrad, Ansarus Sunnah Publications, Lahore (Ur)]

Translated by ‘Imrān (Germany)

As it prohibits eavesdropping on peoples’ private talks, the religion also prohibits alienating a third person in a group of three which may lead him to listen in their conversation. This ḥadīth is also evidence that whatever essentially leads to a prohibited act is also prohibited.

• Reference: [1168 (1/764), Al-Adab al-Mufrad, Dakwah Corner Publications (Eng)]

The respect of human sentiments is proven and enjoined upon by this ḥadīth. One should never do a thing which hurts the feelings of others.

• Reference: [1239 (1/510), Bulūgh al-Marām, Dārussalām (Eng)]

One of the etiquettes which Islām encourages and calls to is what the great scholar of ḥadīth, Imām an-Nawawī – may Allāh shower blessings on him – mentioned in this chapter: The prohibition of two holding secret counsel to the exclusion of the third. He – may Allāh shower blessings on him – evidenced this with the statement of Allāh, the Exalted: “Secret counsel (conspiracies) are only from shayṭān” (58: 10)

Allāh explains what shayṭān intends with secret counsel; He – the Mighty and Sublime – said: “In order that he may cause grief to the believers” (58: 10)

When Muslims passed by them, the hypocrites would initiate secret consultations among themselves with the intent of harming the believers. They would say: ‘These people intend evil for us,’ and similar statements. This is because the enemies of the believers from the hypocrites and disbelievers are always striving to cause grief and harm to the people of faith. This is what shayṭān wants from the enemies of Allāh – the Mighty and Sublime; that is, he intends to cause grief to the believers at all times. Allāh – the Mighty and Sublime – said (as regard him and his supporters): “But he cannot harm them in the least except as Allah wills.” (58: 11)

Whoever puts his trust in Allāh – the Mighty and Sublime – and relies on Him, no one can ever harm him as stated by the Prophet (peace and blessings of Allāh be upon him) to ibn ‘Abbās (may Allāh be pleased with him): “Know that if the entire nation were to gather together on benefiting you with something, they will not benefit you except with what Allāh Has written for you.” [Sunan at-Tirmidhī (2440)]

They used to have secret counsel among themselves to cause grief to the believers.

Then he mentioned the aḥādīth of ibn ‘Umar and ibn Mas’ūd (may Allāh be pleased with them both) about the Prophet’s (peace and blessings of Allāh be upon him) prohibition of two persons discussing to the exclusion of the third. That is, if they are three it is not permissible for two to converse secretly excluding the third. This is because the third would be grieved and say: ‘Why do they not speak with me?’ This is when he has good thought about them. He may have evil thought about them. However, when he has good thought about them and said: ‘Why, am I not important? They are conversing secretly excluding me.’ Thus, the Prophet (peace and blessings of Allāh be upon him) forbade this. There is no doubt that it is part of good etiquette. If someone were to say: ‘What if there is an issue between my companion and me that I do not love anyone to know – a specific issue.’ We reply: Follow the example of ibn ‘Umar (may Allāh be pleased with him). He called one person to join them so that they would become how many? Four. So, the two would be able to converse secretly while the other two would be discussing with one another as ibn ‘Umar (may Allāh be pleased with him) used to do. This is also indicated in the ḥadīth of ibn Mas’ūd (may Allāh be pleased with him): “till the number increases”

The problem is resolved once they are joined by more people. One of the forms of this – secret counsel between two excluding the third – is the conversation of two people in a foreign language to the exclusion of the third who does not understand it. Although the third hears their conversation, he does not understand it. This is the same thing. This is because it will cause him grief. ‘Why did they leave me and they are discussing together?’ Or perhaps, he may have evil thought about them.

Allāh alone grants success.

• Reference: [1598-1599 (6/327-330), Riyāḍuṣ Ṣāliḥīn, Dārussalām (Eng)]

This ḥadīth tells us that holding private counsel has been prohibited for the reason that it hurts the feelings of the Muslim who is ignored; and to hurt the feelings of a Muslim is a great sin indeed. Allāh says: “And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.” (33: 58) Whispering of the two is permissible when all the three mix up in a crowd. Then the two can speak to each other in confidence.

• Reference: [1599 (2/1194), Riyāḍuṣ Ṣāliḥīn, Dārussalām (Eng)]

This ḥadīth applies if there are three people, but if there are more than three, then there is no problem with al-masarah and al-munajah (conversing secretly into someone’s ear or conversing privately), as was stated by ibn ‘Umar.

• Reference: [14600-14601 (6/13), Talkhīṣ al-Jāmi’ al-Kāmil, Dār Abi Ṭayyab (Ar)]

Translated by Mohammed Manna (India)

• Ṣaḥīḥ al-Bukhārī (6288) – on the authority of ibn ‘Umar
• Ṣaḥīḥ al-Bukhārī (6290)
• Mukhtaṣar Ṣaḥīḥ al-Bukhārī (2411 (4/114)) – on the authority of ibn ‘Umar
• Ṣaḥīḥ Muslim (2183) – on the authority of ibn ‘Umar
• Mukhtaṣar Ṣaḥīḥ Muslim (1430 (1/376))
• Sunan Abī Dāwūd (4851 & 4852)
• Sunan at-Tirmidhī (2825)
• Sunan ibn Mājah (3775)
• Sunan ibn Mājah (3776) – on the authority of ibn ‘Umar
• Sunan ad-Dārimī (2657 (2/226))
• Muwaṭṭa’ Mālik (1918 (1/754) [Zuhrī: 2082]) – on the authority of ibn ‘Umar
• Musnad al-Ḥumaidī (109 (1/214))
• Musnad Abī Dāwūd Ṭayālisī (255 (1/136))
• Musnad Abī Ya’lā (5132 (1/1428), 5220 (1/1452) & 5255 (1/1461))
• Ṣaḥīḥ ibn Ḥibbān (583 (2/344-345))
• Al-Mu’jam al-Kabīr (10420 (10/234))
• Al-Musnad al-Jāmi’ (8001-8002 (10/637-638) & 8005 (10/639)) – on the authority of ibn ‘Umar
• Al-Musnad al-Jāmi’ (9189 (12/47-48))
• Tuḥfatul Ashrāf (6714 (5/73), 7177 (5/237) & 8372 (5/589)) – on the authority of ibn ‘Umar
• Tuḥfatul Ashrāf (9253 (6/293))
• Al-Adab al-Mufrad (1168 (1/764)) – on the authority of ibn ‘Umar
• Al-Adab al-Mufrad (1169 (1/764))
• Bulūgh al-Marām (1239 (1/510))
• Riyāḍuṣ Ṣāliḥīn (1599)
• Ṣaḥīḥ al-Jāmi’ (786 (1/198))
• Silsilah Aḥādīth aṣ-Ṣaḥīḥah (1402 (3/391-392)) – on the authority of Abī Hurayrah
• Talkhīṣ al-Jāmi’ al-Kāmil (14600 (6/13)) – on the authority of ibn ‘Umar
• Talkhīṣ al-Jāmi’ al-Kāmil (14601 (6/13))

Grade: Ṣaḥīḥ (Authentic)