from the majority; so dissenting causes confusion that incites turmoil, and thus there is no reference in this to seclusion. End. For more, see: al-Iḥyāʾ (2/222–224). Regarding the benefits of seclusion, al-Ghazālī says in al-Iḥyāʾ (2/226 et seq.): The first benefit: Devoting oneself to worship, reflection, and finding comfort in intimate discourse with Allah Almighty instead of discourse with creation. The second benefit: Ridding oneself through seclusion from the sins to which a person is usually exposed through social mixing, and from which one is safe in solitude, which are four: backbiting, tale-bearing, ostentation, and remaining silent about commanding right and forbidding wrong, as well as the natural inclination stealthily absorbing bad character traits and evil deeds brought about by eagerness for the worldly life. The third benefit: Salvation from tribulations and disputes, and safeguarding one's religion and self from entering into them and being exposed to their dangers; and rarely are lands free of fanaticism, tribulations, and disputes, so the one who separates himself from them remains safe from them. The fourth benefit: Salvation from the evil of people. The fifth benefit: That people cut themselves off from you, and your desire for people is cut off. The sixth benefit: Salvation from witnessing tedious people and fools, and enduring their foolishness and character traits, for indeed seeing a tedious person is minor blindness. End, paraphrased. Abū Ḥātim ibn Ḥibbān said in Rawḍat al-ʿUqalāʾ (p. 81): "It is Obligatory upon the rational person to adhere to seclusion from people in general, while taking caution against mixing with them; for seclusion from people does not cloud the presence of safety by adhering to the cause that leads to dispute." For more, see: Mukhtaṣar Minhāj al-Qāṣidīn (pp. 111–114), Mawʿiẓat al-Muʿminīn by al-Qāsimī (2/132), and al-Amr bi-l-ʿUzla by Ibn al-Wazīr (p. 27 et seq. / Dar al-Sahaba for Heritage ed.).