Wa la tajassasu: Difference between revisions

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 == Prohibition of Spying in Others' Lives ==
-Jurists, based on verse 12 of Surah Al-Hujurat and numerous hadiths, consider spying to be forbidden (haram). Investigating the beliefs, secrets, and faults of believers, as well as exposing them, is also prohibited according to Quranic verses, including verse 19 of Surah An-Nur.<ref>Rahman Setayesh, Muhammad Kazem, "Tajassus," *Encyclopedia of the Islamic World*, Tehran, Islamic Encyclopedia Foundation, under the entry.</ref>
+Faqihs, based on verse 12 of Surah al-Hujurat and numerous hadiths, consider spying to be forbidden (haram). Investigating the beliefs, secrets, and faults of believers, as well as exposing them, is also prohibited according to Quranic verses, including verse 19 of Surah An-Nur.<ref>Rahman Setayesh, Muhammad Kazem, "Tajassus," *Encyclopedia of the Islamic World*, Tehran, Islamic Encyclopedia Foundation, under the entry.</ref>
-The Quran explicitly prohibits spying in verse 12 of Surah Al-Hujurat, and since no conditions are mentioned, it indicates that prying into others' affairs and attempting to expose their secrets is a sin. However, contextual clues within and outside the verse suggest that this ruling applies to individuals' private lives and, in social contexts, where it does not affect the community's fate.<ref>Makarem Shirazi, *Tafsir Nemuneh*, 1371 AH, vol. 22, p. 187.</ref> It is noted that when matters relate to the fate of others or the community, the issue takes a different form. For example, the Prophet (s) appointed agents to gather information, referred to as "eyes," to collect information relevant to the Islamic community's fate, both internally and externally.<ref>Qarshi Banabi, Ali Akbar, *Tafsir Ahsan al-Hadith*, Tehran, Bunyad-e Ba'that, 1375 AH, vol. 10, p. 281. Makarem Shirazi, *Tafsir Nemuneh*, 1371 AH, vol. 22, p. 188.</ref>
+The Qur'an explicitly prohibits spying in verse 12 of Surah al-Hujurat, and since no conditions are mentioned, it indicates that prying into others' affairs and attempting to expose their secrets is a sin. However, contextual clues within and outside the verse suggest that this ruling applies to individuals' private lives and, in social contexts, where it does not affect the community's fate.<ref>Makarem Shirazi, *Tafsir Nemuneh*, 1371 AH, vol. 22, p. 187.</ref> It is noted that when matters relate to the fate of others or the community, the issue takes a different form. For example, the Prophet (s) appointed agents to gather information, referred to as "eyes," to collect information relevant to the Islamic community's fate, both internally and externally.<ref>Qarshi Banabi, Ali Akbar, *Tafsir Ahsan al-Hadith*, Tehran, Bunyad-e Ba'that, 1375 AH, vol. 10, p. 281. Makarem Shirazi, *Tafsir Nemuneh*, 1371 AH, vol. 22, p. 188.</ref>
 The word "tajassasu" (with a ج) means investigating and probing into people's affairs, particularly matters they wish to keep hidden. The word "tahassasu" (with a ح) has a similar meaning but is used in a positive context, whereas "tajassasu" is used in a negative context. Some commentators have said that the meaning of the verse is: Do not seek out the faults of Muslims, and do not attempt to expose matters that people wish to keep hidden.<ref>Tabatabai, Muhammad Husayn, *Al-Mizan fi Tafsir al-Quran*, Al-Alami Publications, 1390 AH, vol. 18, p. 323.</ref>
 In hadiths, spying on others' lives is condemned. For example:
-- The Prophet (s): Avoid suspicion, for suspicion is the most false of speech. Do not eavesdrop on people's conversations or seek out their faults.<ref>Hamiri, Abdullah ibn Ja'far, *Qurb al-Isnad*, Qom, Al al-Bayt Institute, 1st edition, 1413 AH, p. 29.</ref>
-- The Prophet (s): I have not been commanded to dig into people's hearts or to split their chests open.<ref>Payandeh, Abul Qasim, *Nahj al-Fasahah* (Collection of Short Sayings of the Prophet), Tehran, Donyaye Danesh, 4th edition, 1382 AH, p. 348.</ref>
+* The Prophet (s): Avoid suspicion, for suspicion is the most false of speech. Do not eavesdrop on people's conversations or seek out their faults.<ref>Hamiri, Abdullah ibn Ja'far, *Qurb al-Isnad*, Qom, Al al-Bayt Institute, 1st edition, 1413 AH, p. 29.</ref>
-- The Prophet (s): Do not seek out the faults of Muslims, for whoever seeks out the faults of his brother, Allah will seek out his faults, and whoever Allah seeks out his faults, He will disgrace him, even if he is in the privacy of his home.<ref>Kufi Ahwazi, Husayn ibn Sa'id, *Al-Mu'min*, Qom, Al-Imam al-Mahdi Institute, 1404 AH, p. 69.</ref>
-- Imam Ja'far al-Sadiq (s): Do not inquire about people's religion, or you will be left without friends.<ref>Kulayni, Muhammad ibn Ya'qub, *Usul al-Kafi*, translated by Jawad Mustafawi, Tehran, Ilmiyya Islamiyya Bookstore, 1st edition, 1369 AH, vol. 4, p. 468.</ref>
+* The Prophet (s): I have not been commanded to dig into people's hearts or to split their chests open.<ref>Payandeh, Abul Qasim, *Nahj al-Fasahah* (Collection of Short Sayings of the Prophet), Tehran, Donyaye Danesh, 4th edition, 1382 AH, p. 348.</ref>
+* The Prophet (s): Do not seek out the faults of Muslims, for whoever seeks out the faults of his brother, Allah will seek out his faults, and whoever Allah seeks out his faults, He will disgrace him, even if he is in the privacy of his home.<ref>Kufi Ahwazi, Husayn ibn Sa'id, *Al-Mu'min*, Qom, Al-Imam al-Mahdi Institute, 1404 AH, p. 69.</ref>
+* Imam Ja'far al-Sadiq (a): Do not inquire about people's religion, or you will be left without friends.<ref>Kulayni, Muhammad ibn Ya'qub, *Usul al-Kafi*, translated by Jawad Mustafawi, Tehran, Ilmiyya Islamiyya Bookstore, 1st edition, 1369 AH, vol. 4, p. 468.</ref>
 == References ==
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