The Manners Of Gatherings
1) The Virtues Of Remembering Allah Ng In Gatherings And The Prohibition Of Attending Gatherings Wherein Allah’s Name Is Not Mentioned
2) Choosing A Companion
3) Both When You Join And Leave A Gathering, Greet Its Members
4) It Is Disliked. To Ask A Person To Get Up From His Seat And Then Sit In His Place
5) Making Space In Gatherings
6) It Is Not Permissible To Separate Two People Without Their Permission
7) Sitting Down At The End Of The Gathering
8) When Three People Are Together, Two Should Not Speak Secretly To The Exclusion Of The Third
9) It Is Forbidden To Listen In On Other People’s Conversations, Unless Of Course
10) The Sitting Posture That Is Prohibited
11) The Prohibition Of Laughing Too Much
12) It Is Disliked To Belch In The Presence Of Others
13) It Is Recommended To Conclude Gatherings With The ‘Atonement Of A Gathering’ Invocation

The Etiquettes Of Gatherings

Allah it said: “0 you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up (for prayers, Jihad (holy fighting in Allah’s cause), or for any other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do” (Qur’an 58:11)

The Manners Of Gatherings

1) The Virtues Of Remembering Allah In Gatherings And The Prohibition Of Attending Gatherings Wherein Allah’s Name Is Not Mentioned

The Prophet (Pbuh) forbade us from attending gatherings wherein Allah’s Name is not mentioned. For example, in a Hadeeth related by Abu Hurairah (R.A) the Messenger of Allah (Pbuh) said, “No people stand up from a gathering in which they did not remember Allah, except that they stand up like from a donkey carcass (i.e., like it, in terms of its filth and its stench). And it (i.e., that gathering) is regret for them (i.e., on the Day of Resurrection, they will regret having attended it).”[Abu Daawood, 4855] They will feel regret for their dereliction, and for any backbiting or evil speech they may have spoken during that gathering.

In contrast to those gatherings are meetings that are alive with the remembrance and praise of Allah (Swt) and with prayers upon His Prophet (Pbuh) Allah (Swt) loves such gatherings, and its people achieve increase in goodness and reward. In a Hadeeth that is related by Abu Hurairah (R.A) the Messenger of Allah (Pbuh) said, “Indeed, Allah (Swt) has Angels who patrol the pathways searching for those who remember Allah (Swt). When they come across a people who are remembering Allah (Swt), they call out saying (to other Angels), ‘Come forth to your purpose.’ Then, they surround those people with their wings until (they reach) the lowest heaven. At that point, Allah (Swt) asks them and He knows better than them, ‘What are my slaves saying.’ They answer, ‘They are glorifying You, saying You are the greatest, praising You and exalting You.’ Allah (Swt) asks them, ‘Have they seen me?’ They say, ‘By Allah, no, they have not seen You.’ Allah (Swt) then asks, ‘How (would they be) if they were to see me.’ They reply, ‘If they were to see you, they would worship You more vigorously and they would exalt and praise You more assiduously. And they would glorify You more often.’

Allah (Swt) then asks, ‘What do they ask of Me.’ One of the Angels answers, ‘They ask You for Paradise.’ Allah (Swt) asks, “Have they seen it.” The Angels answer, “By Allah, no. O Allah, they have not seen it.” Allah (Swt) asks, “How (would they be) if they saw it.” They answer, “If they were to see it, they would crave after it more intensely and they would ask You for it more ardently. They would also wish to enter it even more.’ Here, Allah (Swt) asks, ‘And what do they seek refuge from.’ One of the Angels replies, ‘(They seek refuge) from the hellfire.’ Allah (Swt) asks, ‘And have they seen it.’ They reply, ‘By Allah, no. 0 Lord, they have not seen it.’ Allah (Swt) asks, ‘And how (would be they be) were they to see it.’ They say, “If they were to see it, they would flee from it more resolutely and they would fear it more strongly.” Allah (Swt) then says to them, ‘Therefore, I make you witnesses that I have forgiven them.’ One of the Angels inquires, ‘Accompanying them, is someone who is not from them, but has only come for another purpose.’ Allah (Swt) says, ‘These are the companions, that whoever sits with them will not be wretched. [Bukhaaree, 6408]

2) Choosing A Companion

Choosing a close friend is one of the most important decisions of your life, for no matter how strong and firm you are, and regardless of whether you realize it or not, you are influenced by the company you keep. And that is why the Prophet (Pbuh) advised us to choose our companions and friends with wisdom and care; he (Pbuh) said, “A person is upon the religion of his close friend, so let one of you be careful about the person with whom he establishes friendship.”[Abu Daawood, 4833]

For two people to be close friends, they necessarily share similar habits and beliefs, and they inevitably lead a similar lifestyle; therefore, we should give serious consideration before forming a close friendship with someone else. If you are satisfied with a person’s religion and manners, befriend him; otherwise, don’t, for traits and habits and patterns of thinking are all contagious.

The Prophet (Pbuh) mentioned an analogy that clarifies the influence of both a good and evil companion: “The examples of a righteous and evil companion are that of a carrier of Al-Musk (perfume) and a blower of the bellows. As for the carrier of perfume, he will either give to you as a gift, or you will buy from him, or you will find a good smell emanating from him. As for the blower of the bellows, either he will burn your garment or you will find a vile smell [emanating from him].” [Muslim, 2628] The evil companion, whom we must avoid, is either an innovator (in the religion) or an evildoer.

Both the innovator and the evildoer pose many dangers to their friends and companions, but each poses dangers that are specific to him. An innovator threatens the well-being of his companions, both in the religious and the worldly sense. In befriending an innovator, especially one that is eloquent in speech, you will either adopt his innovations or you will be afflicted with doubt and confusion, which result from hearing his specious arguments. In many of their statements, our pious predecessors have warned us not to sit with the people of innovations, people who introduce into the religion that which does not belong in it.

Al-Hasan Al-Basree said, “Do not sit with the people of desires, do not debate with them, and do not listen to them (so as to not become prey to their specious, though perhaps fair-sounding, arguments).” Also referring to innovators, Abu Qulaabah said, “Do not sit with them and do not mix with them, for I do not feel safe for you otherwise: they may drown you in their misguidance and leave you confused about many matters that you knew and were sure about.” And Al-Fudail Ibn ‘Iyaadh said, “Verily, Allah (Swt) has Angels that search out for circles of remembrance, so be cautious about those with whom you sit. Do not sit with an innovator, for Allah (Swt) does not look at them. And a sign of hypocrisy is for a man to stand in order to go and sit with an innovator.”

This is not to make light of the dangers of keeping company with an evildoer, for he too threatens the well-being of his companions and friends, albeit for different reasons. When you sit with an evildoer, you are never safe from hearing his foul language, falsehood, slander, or backbiting. Furthermore, if he is negligent in performing his obligatory prayers, his negligence might rub off on you; and we can say the same for his other sins, sins that cause the heart to die. So we find that many people who went astray after having been guided did so because they began to keep company with evildoers.

3) Both When You Join And Leave A Gathering, Greet Its Members

In our discussion about the etiquettes of extending greetings of peace, we mentioned that it is Sunnah to greet the people of a gathering both when you arrive and when you intend to leave. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “If one of you ends up at a gathering, then let him extend greetings of peace. Then, let him sit if he deems it better to sit. Then if he stands, let him extend greetings of peace, for the first [greeting, which he gave upon arriving] is not more worthy than the last (i.e., the greeting he gives when leaving).” [Abu Daawood, 5208] In grading the authenticity of this narration, At-Tirmidhee said, “This Hadeeth is Hasan.”

4) It Is Disliked. To Ask A Person To Get Up From His Seat And Then Sit In His Place

After having sat down in the Masjid or any other place wherein it is permissible to sit, and after having left for some errand, upon returning, you have the greatest right to your previous seat or place of sitting, provided that you return in a short period of time. Therefore, if you find someone in your seat or spot, you have the right to ask him to move. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “When one of you stands from his seat and then returns to it, he is more deserving of it.”[Muslim, 2179]

So long as it is Islamically lawful for you to sit in a particular seat, no one has the right to take your seat when you get up for a short while, and, while you are seated, no one has the right to ask you to move. Ibn ‘Umar (R.A) related that the Prophet (Pbuh) forbade a Muslim from asking a man to leave his seat so that someone else can take that seat instead, but instead ‘make space and spread out.’ And Ibn ‘Umar (R.A) would hate to sit in the place of a man who stood up [either to give up his place or to leave momentarily]. [Muslim, 2177] The wisdom behind this ruling is obvious: no one should have the right to belittle his Muslim brother, because belittling others results in resentment; and Muslims should be humble and kind to one another, because kindness leads to mutual love and compassion. Furthermore, in lawful matters, people are equal; your right is your right, and my right is mine, so when someone tries to pry away that right without having just cause for doing so, he is perpetrating a prohibited deed.

Question: We know that it is disliked to ask a person to leave his seat and then to sit in his place. But what if he permits someone to sit in his place?

Answer: If, of his own volition, a person gets up and allows you to take his seat, you may do so, for the right of the seat is his, and the owner of a right may, if he wishes, give up his right to another. True, it is related from Ibn ‘Umar (R.A) that he disliked to sit in another person’s seat, even if that person gave him permission to do so. Abu Al-Khusaib said, “I was sitting down, and then Ibn ‘Umar (R.A) came. A man stood up from his seat for Ibn `Umar (R.A) but the latter didn’t take his seat, but instead sat elsewhere. The man said, ‘There would have been no sin upon you had you sat [in my place].’ Ibn ‘Umar (R.A) answered, ‘After having witnessed a certain incident from the Messenger of Allah (Pbuh), I never want to sit in your place, or in anyone else’s place for that matter. A man went to the Messenger of Allah (Pbuh) and another stood from his seat, so that the former could take his seat, which is what he went to do, but the Messenger of Allah (Pbuh) forbade him [from taking the other man’s seat].”[Ahmad, 5542]

So yes, this was Ibn ‘Umar’s stance; but that does not mean that it is forbidden for you to sit in another person’s seat after that person grants you permission to sit there. Discussing Ibn ‘Umar’s stance, An-Nawawee said, “This was Wara‘ (Wara’ is to leave a permissible deed, from the fear that that deed will lead to a forbidden deed or will harm one’s practice of the religion in any way) on his part. Therefore, it is not Haram for you to sit in someone’s place after he willingly relinquishes his right to it.

Ibn ‘Umar showed Wara’ in this regard for one of two reasons: first, perhaps he sensed the person only got up because he felt shy or obliged to give up his seat, and not because he wanted to give it up; hence, Ibn `Umar (R.A) closed the door to such behavior, whereby one gives up his seat to someone whom he holds in high esteem. Second, perhaps Ibn ‘Umar (R.A) didn’t want the man to perform a disliked deed – but how so? When it comes to virtues or good deeds, it is disliked in Islam for you to prefer someone to your own self; for example, there is more reward for being in the first rows for prayer (for men), so if you are sitting in the first row and you see someone arrive whom you hold in high esteem, it is disliked for you to relinquish your seat to him and to move back to another row. Perhaps this was the exact situation that prompted Ibn `Umar (R.A) to refuse to sit in the man’s place. And Allah (Swt) it knows best.

Question: Because of their knowledge of the above-mentioned ruling, some people place a prayer-rug or something similar in the first row of the Masjid, in effect reserving a place for them in that row, even if they arrive late. Is this practice legislated in Islam?

Answer: Shaikh Al-Islam Ibn Taymiyyah clarified the ruling for this issue: “Many people leave rugs at the Masjid, whether on Friday or on any other day, so that when they arrive there, their place is reserved for them. Although many people do this, it is a practice that is, by the consensus of the Muslims, Haram (forbidden). Suppose that one does leave his rug in the said fashion (to reserve his place even though he arrives later than others who deserve his place in the first or early row), is his prayer on that rug valid? Scholars disagree, but in essence, as it is forbidden to wrongfully usurp another person’s land, so too is it forbidden to wrongfully take another person’s place in the Masjid, that other person being one who arrived early at the Masjid.” He then went on to say, “In Islam, it is legislated for people to first complete the earlier rows in the Masjid. The Prophet (Pbuh) said, “Will you not line up as the Angels line up with their Lord?” The Companions (R.A) asked, “And how do the Angels line up with their Lord?” He (Pbuh) said, “They complete the first row, and then the one that follows it (and so on), and they are pressed together in the row.” [Muslim, 437]

In another Hadeeth, the Prophet said, “Had people known what is in the Nidaa (the calling to the prayer, i.e., the Adhaan) and the first row, and had they found no way (to be in the first row and to perform the call to prayer) except by casting lots, they would have cast lots (so determined would they be). And had people known what is in (i.e., what virtues are) being early (to the Masjid for prayer), they would have raced to it. “[Muslim, 437]

From these Ahadeeth, we learn that we should arrive early for prayer at the Masjid; so if one places his rug early but arrives late himself, he has violated the rules of the Shariah in two ways: first, he has arrived late whereas he is ordered to arrive early; and second, he wrongfully took the place of others who arrived early and were more deserving of that place. So not only does he prevent people from completing the rows, as is commanded in the above-mentioned Hadeeth, he also ends up disturbing people by stepping over their necks as he makes his way to his reserved spot in the first row. In one narration, it is related that the Prophet (Pbuh) said, “One who gasses over the necks of people is taking a bridge to the Hellfire.” [Ahmad, 15182]

And in another narration, the Prophet (Pbuh) said to someone who was trying to make his way through the rows in the said manner, “Sit down, for you have indeed inflicted harm.” [Ahmad, 17221]

Next, the question arises that, if you arrive early at the Masjid and find a rug or something similar in the first row, which indicates that the place is reserved, should you remove it and pray in that spot? One opinion is that it is not permissible to remove the rug, because doing so involves handling other people’s property without their permission, which is definitely forbidden. According to the other view in the matter – the correct view – you may remove the rug and pray in that spot. By arriving to the Masjid early, you are most deserving of praying in the earliest rows; in fact, it is required of you to complete the earlier rows, by sitting as much in the front of the Masjid as is possible. You can only do what is required of you, then, by removing the rug you find (especially if that is the only spot left in the first row); and in the Shariah, the rule states that any intermediary action that is required or needed in order to realize the duty of performing a compulsory action is also compulsory.

Furthermore, by placing a rug and reserving a spot in the first row, one wrongfully takes the place of another (someone who arrives early), which is an evil deed; and the Prophet (Pbuh) said, “Whosoever among you sees some evil, then let him change it with his hand; and if he is not able, then with his tongue; and if he is not able, then with his heart, and that is the weakest [level of] Eemaan.” [Muslim, 49]

But avoid removing the rug when you are almost sure that doing so will lead to a greater evil (for example, a fight and uproar will ensue when a person known for his ill-temper arrives to find that you have taken his ‘reserved spot’). And Allah (Swt) knows best.

5) Making Space In Gatherings

Allah (Pbuh) said: “0 you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up (for prayers, Jihad (holy fighting in Allah’s cause), or for any other good deedd, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do” (Qur’an 58:11)

Here, Allah (Swt) teaches His slaves one of the etiquettes of attending a gathering: if you are seated in an assembly and you see a person arriving only to find that there is no place for him to sit, make room for him. By making space for him, you help him achieve his end (finding a place to sit) without incurring any loss to yourself; to the contrary, you will achieve profit. How so? Rewards resemble deeds in variety and nature; therefore, if you make room for your brother, Allah (Swt) will make matters spacious for you.

6) It Is Not Permissible To Separate Two People Without Their Permission

The Prophet (Pbuh) said, “It is not permissible for a man to separate between two unless he gains their permission.”[Abu Daawood, 4845]

When two people are sitting down beside each other, it is often the case that there is a sense of love, compassion, and brotherhood between them. When a third person comes and sits between them, thus separating them, they will feel anguished and annoyed at having been forcefully and rudely parted.

7) Sitting Down At The End Of The Gathering

Jaabir Ibn Samarah (R.A) said, “When we would go to the Prophet (Pbuh) one of us would sit where it (the gathering) would end.”[Abu Daawood, 4825] This means that, when the Companions (R.A) would arrive a gathering, they would not force themselves to the front, nor would they trouble those present by squeezing themselves into a crowded area; instead, they would sit at the end of the gathering, beside the last person who arrived. This is just one among many examples of their noble manners – may Allah (Swt) be pleased with them all.

8) When Three People Are Together, Two Should Not Speak Secretly To The Exclusion Of The Third

In doing that, the two that are speaking privately are, either knowingly or unknowingly, causing sadness to enter the heart of the third among them. Ever eager to bring sadness to the heart of a Muslim, Shaitaan will whisper to him and instill doubts into his heart, so that he will become suspicious of the other two, feeling that if they are not plotting against him they are at the very least backbiting him or excluding him, not considering him worthy enough to share their secret. To prevent the Shaitaan from instilling such doubts in a Muslim, the Prophet (Pbuh)said, “Two people must not speak secretly to the exclusion of the third (among them), for that will make him sad.”[Mulsim, 2183]

But if you are in a gathering of four people, the reason for the prohibition is absent, and so two of you may speak in private, if necessary, to the exclusion of the other two that are present. The Prophet (Pbuh) said, “If you are three, then let not two men (among you) speak to the exclusion of the other, at least not until you mix with people (until you are more than three), so that you do not make him sad.” [Muslim, 2184]

‘Abdullah Ibn Deenaar gave an account of how Ibn ‘Umar (R.a) applied this Hadeeth. He said, “I was with ‘Abdullah Ibn ‘Umar (R.A) at the home of Khaalid Ibn ‘Uqbah, which was beside the marketplace. A man then came who wanted to speak to him in private, and at the time, only I and the person that wanted to speak to him were with ‘Abdullah (R.A) ‘Abdullah invited a fourth man to join us, and when we became four, ‘Abdullah asked the man he had just invited and me to move back a little, saying, ‘Verily, I heard the Messenger of Allah (Pbuh) say: “Two people should not speak secretly to the exclusion of one (i.e., of the third among them if they are three).” [Muwatta, 1856]

9) It Is Forbidden To Listen In On Other People’s Conversations, Unless Of Course They Give Their Consent

There is a severe warning about listening in on the conversation of others when they don’t want an outside party to hear them. Ibn ‘Abbaas (R.A) reported that the Messenger of Allah (Pbuh) said, “Whosoever gives an account of a dream that he did not really see will be given the task of tying a knot between two [tiny] pieces of hair, and he will not be able to do so. Whoever listens to the conversation of a people when they dislike for him to do that or when they are trying to escape his [hearing], then molten lead will be poured into his ear on the Day of Resurrection. And whosoever draws a picture (of an animal or human being) will be punished and will be charged with the task of blowing a spirit into it, and he will not be able to blow [a spirit into it].” [Ahmad, 1869]

The prohibition is restricted to cases in which the people having the conversation don’t want anyone, or a specific person, to eavesdrop on them. But if they don’t mind whether someone overhears them or not, it then becomes permissible to listen in on their conversation. Similarly, if they are talking out loud, it is okay to listen in on their conversation; had they wanted privacy, they would have whispered or at least lowered their voices.

10) The Sitting Posture That Is Prohibited

There are certain modes of sitting that are prohibited, either because of the posture or because of the place in which you are sitting. As for the former, you may not sit down with your left hand behind your back, while you are leaning on the flesh adjacent to the thumb of your right hand. And as for the latter, it is forbidden for you to sit, with part of you under the sun and a part of you under some shade. Both prohibitions are based on the Sunnah of the Prophet’ (Pbuh). Ash-Shareed Ibn As-Suwaid (R.A) said, “The Messenger of Allah (Pbuh) passed by me while I was seated thus: I had placed my left hand behind my back, and I was leaning on the Aaliyah (the flesh that is at the root of one’s thumb) of my hand. Then he (Pbuh) said, “Do you sit in the position of those that have incurred [the] wrath [of Allah] upon them.” [Ahmad, 18960]

And as for the other prohibition, Abu Hurairah related that the Prophet said, “If one of you is under the sun (Mukhallid said, “in the shade”) and then the shade diminishes around him, so that a part of him is under the sun and a part of him is in the shade, he must stand up.”[Abu Daawood, 4821] And in the narration of Ahmad, “He must move from his seat.'[Ahmad, 8753] In another narration, Buraidah (R.A) said that the Prophet (Pbuh) prohibited [us] from sitting between the shade and the sun. [Ibn Maajah, 3790] The reason behind the prohibition is that the Shaitaan sits in that manner; more than one Companion (R.A) related that the Prophet (Pbuh) forbade a person from sitting between the sun and the shade; about sitting in that manner, he (Pbuh) said, “[It is] the sitting of the Shaitaan.” [Ahmad, 14874]

Question: It is established in Saheeh Muslim and in other compilations that Jaabir Ibn ‘Abdullah (R.A) related that the Prophet (Pbuh) said, “Let no one from you lie down and then place one of his legs over the other.” [Muslim, 2099] Also, in both Bukhaaree and Muslim, ‘Abaad Ibn Tameem related that his uncle saw the Prophet (Pbuh) lying down in the Masjid, with one of his legs raised over the other?’ [Muslim, 2100] The two narrations are apparently in conflict with one another, so how is harmony achieved between them?

Answer: Some scholars say that the Prophet’s action abrogated the prior prohibition; however, Ibn Hajr refuted this view, saying that the mere likelihood of abrogation in an issue is not sufficient proof to establish abrogation; which is to say that, in the first place, we must know which of the two conflicting narrations occurred first in time.

An-Nawawee, as well as others, gave an explanation that brings harmony between the two narrations. He said, “It is possible that the Prophet’s action was meant to indicate the permissibility of the said action. In so many words, he (Pbuh) said, if you want to lie down, you may lie down like this; and the position of lying down that I had forbade is not categorically forbidden; rather, the prohibition is limited to one who, by lying down in that position, exposes or is on the verge of exposing a private area of his body. And Allah (Swt) knows best.”

An-Nawawee’s explanation is corroborated by another narration: Bukhaaree related that Sa’eed Ibn Al-Musayyib said, “Umar and ‘Uthmaan would do that (i.e., would lie down in that position).” That some Companions (R.A) ate, would lie down in that position further proves that the Prophet (Pbuh) did so to show that lying down in that position is permissible, provided that one is certain that no private area of his body will become exposed. And Allah (Swt) it knows best.

11) The Prohibition Of Laughing Too Much

People show neither honor nor good Islamic etiquette when their gathering is dominated by laughter. Small doses of laughter energize as well as relax the soul; much laughter, however, is like a disease that destroys the heart. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “Do not laugh too much, for much laughter kills the heart.” [Ibn Maajah, 4193]

12) It Is Disliked To Belch In The Presence Of Others

Ibn ‘Umar (R.A) said, “A man belched while he was in the company of the Prophet (Pbuh) and the Prophet (Pbuh) said, “Hold back from us your belching, for the one who is most filled (in his stomach) among you in the world will be hungry for the longest period among you on the Day of Resurrection.” [At-Tirmidhee, 2478]

13) It Is Recommended To Conclude Gatherings With The ‘Atonement Of A Gathering’ Invocation

Man being weak, Shaitaan strives constantly to lead him astray. One way he does so is to tempt Muslims to speak falsehood in their gatherings. But since Allah (Swt) is Most Merciful to His slaves, He (Swt) has legislated, through the instruction of their Prophet certain words they can say to atone for any wrong they may have spoken in a given gathering. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Whoever sits in a gathering, in which there was much clamor and noise (people speaking simultaneously out loud, so that, to an outsider, only the sound of clamor is heard), and says before he stands, ‘How perfect You are, 0 our Lord, and I praise You. None has the right to be worshipped except You, I seek Your forgiveness and turn in repentance to You,’ then Allah forgives him for what occurred in that gathering.” [Ahmad, 10043]

And this is the wording from At-Tirmidhee’s narration of the Hadeeth: “How perfect You are, 0 Allah, and I praise You. I bear witness that none has the right to be worshipped except You, I seek ‘our forgiveness and turn in repentance to You.” [At-Tirmidhee, 3433] In another narration, ‘Aaisha (R.A) explained that when the Prophet (Pbuh) would sit a gathering or when he would pray, he would speak certain fords. She (R.A) asked him what those words were, and he (Pbuh) said, “If one spoke well (about good things), then [those words] are like a seal to them (to the good words he spoke during a gathering) until the Day of Resurrection. And if he spoke otherwise, then those words are atonement for him; they are: ‘How Perfect You are, 0 Allah, and I praise You. I seek Your forgiveness and turn in repentance to You.”‘ [An-Nassaaee, 1344]