First: The general ruling on tajassus (spying):
Islam forbids spying on others in general, and considers it a form of bad character—especially if it involves someone who is protected in terms of religion and courts, whether directly or by extension.
Allāh Almighty says: “O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy.” [Al-Ḥujurāt 49:12]
In the Sunnah, we find in the ḥadīth of Abū Hurayrah (may Allāh be pleased with him), that the Prophet (peace and blessings be upon him) said:
“Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others’ faults (lā taḥassasū) and do not spy (lā tajassasū), and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allāh’s worshipers! Be brothers (as Allāh has ordered you!”.” [Agreed upon]
The term “taḥassus” refers to seeking information by hearing, while “tajassus” refers to seeking it by sight—or the former seeks hidden knowledge, and the latter seeks knowledge of what is ongoing but concealed.
Among the proofs is the ḥadīth of Thawbān (may Allāh be pleased with him) that the Prophet (peace and blessings be upon him) said: “Do not harm the servants of Allāh, do not shame them, and do not seek out their faults. For whoever seeks out the faults of his Muslim brother, Allāh will seek out his faults until He exposes him in his own home.” [᾽Aḥmad in his Musnad and Al-Ṭabarānī in Al-Mu῾jam al-᾽Awsaṭ].
The Prophet (peace and blessings be upon him) strongly warned against spying and uncovering people’s secrets. For example, in the ḥadīth of Ibn ῾Abbās (may Allāh be pleased with them), the Messenger of Allah (peace and blessings be upon him) said: “Whoever looks into his brother’s book without permission is looking into the Fire.” [Abū Dāwūd in his Sunan]. Even though this may be an exaggerated expression, it reflects the gravity of exposing secrets and violating privacy.
Likewise, narrated from Abū Hurayrah that the Prophet (peace and blessings be upon him) said: “If someone looks into a people’s house without their permission and they gouge out his eye, there is no compensation or retaliation.” [᾽Aḥmad in his Musnad, Al-Nasā᾽ī in his Sunan, Al-Dāraquṭnī in his Sunan]. Also: Narrated that the Prophet (peace and blessings be upon him) said: “Whoever listens in on a people’s conversation while they dislike that, molten lead will be poured into his ears.” [Bukhārī].
These texts set the default principle: all forms of spying and prying are forbidden unless an explicit legal exception is found in the texts—either by clear wording or legitimate reasoning.
Second: Exceptions to the general prohibition of spying:
Spying on enemies is an exception, as it is part of preparing for war, warfare tricks and the known warfare techniques. The Prophet (peace and blessings be upon him) practiced this with spies and informants, such as Al-῾Abbās ibn ῾Abd al-Muṭṭalib, Ḥudhayfah ibn al-Yamān, Nu῾aym ibn Mas῾ūd, ῾Abdullāh ibn ᾽Unays, Khawwāt ibn Jubayr, ῾Amr ibn ᾽Umayyah, Sālim ibn ῾Umayr, and others. He even had non-Muslim spies from his allies in Khuzā῾ah.
However, the Prophet (peace and blessings be upon him) limited this spying to military, combat-related matters and jihād, and did not use it to pry into private matters, honor, or reputations. Nor did he expand the definition of “enemy” to include anyone beyond open combatants.
Another exception includes rulers monitoring those appointed to public office (judiciary, administration, finances), or public surveillance like workplace cameras in shared areas.
Third: Monitoring children via spying on phones and social media:
The default principle is that this too is forbidden. Although children are the fruits of their parents, they are regarded as legally and morally distinct individuals in Islamic Sharī῾ah, with their own rights, duties, and religious accountability.
Respecting the privacy of children is recommended, and violating that privacy is not allowed unless necessary for one of the essential objectives of the Sharī῾ah—like preserving life, intellect, or honor.
Evidence includes:
- The general prohibition of spying from the aforementioned texts.
- The Prophet’s (peace and blessings be upon him) warning to leaders against spying on their people: In the ḥadīth of Mu῾āwiyah (may Allāh be pleased with him), the Prophet (peace and blessings be upon him) said: “If you pursue suspicion in people, you will corrupt them. I do not pursue suspicion in them and thus do not corrupt them.” [Bukhārī in Al-᾽Adab al-Mufrad]
Also, from Abū ᾽Umamah, the Prophet (peace and blessings be upon him) said: “When a ruler seeks out suspicion in people, he corrupts them.” [Abū Dāwūd in his Sunan and ᾽Aḥmad in his Musnad].
- The actions of the Ṣaḥābah (Companions): – In Sunan al-Bayhaqī, it is narrated that ῾Abd al-Raḥmān ibn ῾Awf once patrolled the city with ῾Umar ibn al-Khaṭṭāb. They saw a lit house and heard loud voices. ῾Umar said it was the house of Rabī῾ah ibn ᾽Umayyah ibn Khalaf where drinking was taking place. When he asked what to do, ῾Abd al-Raḥmān said: “We have already violated Allāh’s command: ‘Do not spy.’”
So ῾Umar left them alone.
– In Al-Muṣannaf, ῾Abd al-Razzāq said: “Someone told Ibn Mas῾ūd that a man’s beard was dripping with wine. He replied: “We have been forbidden from spying. If he shows clear signs of wrongdoing, we will act on that.”
Conclusion:
It is not permissible for parents, by virtue of their authority, to spy on their children—except in cases of necessity related to the higher objectives of Islamic Sharī῾ah. Examples include:
– Strong signs of drug use
– Clear indications of a daughter having a secret relationship
– Strong evidence of betrayal toward Allāh and His Messenger
As for monitoring minor matters, such as what they watch or the games they play, this falls under the prohibited form of spying, bad suspicion, and poor parenting—because expecting children to be infallible is unrealistic according to the fallible human beings. It also fosters a fearful, anxious generation.
The default principle is that every morally accountable individual should have a private relationship with Allāh, and a personal space protected by Allāh’s veil.
Fatwā issued by Dr. Khālid Naṣr
