Prohibition of Reading Someone Else’s Writing or Letters

Prohibition of Reading Someone Else’s Writing or Letters - And How It Relates to Today’s Digital Resources

Introduction

Among the refined etiquettes taught in Islam is respect for others' privacy. This includes refraining from reading another person’s writings, letters, or personal notes without their permission. Scholars have discussed this issue extensively, drawing evidence from hadith, the practice of the Salaf, and juristic principles.

Foundational Evidence from the Hadith

The foundation for this etiquette is based on the narration attributed to the Prophet ﷺ:

“Whoever looks into his brother’s writing without his permission is as though he is looking into Hellfire.”

This narration has been reported from Ibn ʿAbbās (رضي الله عنهما) through various chains. However, scholars of hadith have classified it as weak (ḍaʿīf). Abu Dawud stated that all its routes are weak, Abu Hatim described it as munkar, and Ibn Hajar and al-Albani also declared its chain weak.

Despite its weaknesses, scholars have still discussed its meaning, drawing on broader Islamic principles related to privacy, trust, and personal rights.

Scholarly Interpretation of the Hadith’s Meaning

Ibn al-Athīr’s Explanation

Ibn al-Athīr explained:

“This applies to writings that contain secrets or matters of trust which the owner dislikes others to see.”

He further mentioned that some scholars considered the ruling to apply broadly to all writings.

Exceptions Based on Harm Prevention

Imam al-Bukhari included a chapter discussing cases where examining another person’s writing is justified, such as when harm to the Muslim community is feared. He referenced the incident of Ḥāṭib ibn Abī Baltaʿah (رضي الله عنه), whose letter was intercepted due to the danger it posed.

This establishes an important principle:

Preventing greater harm may permit what is otherwise prohibited.

Practice of the Early Scholars

Al-Marwazi reported that he asked Imam Ahmad ibn Hanbal whether it was permissible to copy or narrate from a page of hadith that had fallen from someone else’s book. Imam Ahmad replied:

“No, except with the owner’s permission.”

Al-Khallāl also narrated that Imam Ahmad disliked others looking into his books without permission. In another incident, when ʿAbd al-Raḥmān ibn Mahdi looked into someone’s book without consent, he sought Allah’s forgiveness twice.

These reports highlight the high ethical standards upheld by early scholars regarding intellectual and personal ownership.

Views of the Shāfiʿī Scholars

Some Shāfiʿī scholars held that looking into books of knowledge does not fall under prohibition, arguing that knowledge should not be concealed. However, this view is not unanimous.

Ibn Ḥajar’s Balanced Position

Ibn Ḥajar al-ʿAsqalānī reconciled the differing opinions by stating:

“The prohibition of looking into another’s book is restricted, except where doing so becomes a necessary means of preventing a greater harm.”

Al-Baghawi’s Detailed Clarification

After mentioning the incident of Ḥāṭib ibn Abī Baltaʿah, al-Baghawi explained:

It is permissible to look into another’s writing without permission if:

There is suspicion of harm

There is potential danger to others

The prohibition applies to:

Writings containing personal secrets

Matters of trust between individuals

Cases where no harm or suspicion exists

Regarding books of knowledge, scholars differed:

Some allowed access without permission because knowledge should not be withheld.

Others prohibited it, citing ownership rights and the apparent meaning of the hadith.

The conclusion: Withholding one’s personal books is not sinful, unless the owner is directly asked about knowledge and refuses to share it.

Contemporary Scholarly Insight

Shaykh ʿAbd al-Muḥsin al-ʿAbbād (حفظه الله) explained:

“The ‘book’ referred to in the hadith is one that contains secrets or matters the owner dislikes being seen. As for books of knowledge, good manners dictate that a person should not use them without permission—unless it is known that the owner customarily allows it.”

He further clarified that entering someone’s home and reading their books without permission is contrary to noble character and proper Islamic etiquette.

Clarification Regarding Students

When asked whether this hadith applies to students looking into a classmate’s book during lessons, Shaykh al-ʿAbbād replied:

The hadith is weak.

A student may look into a classmate’s book as long as it does not cause discomfort.

Explicit or implied permission makes it permissible.

Supporting Principle from Authentic Hadith

The sanctity of privacy is reinforced by the authentic hadith:

“If a man looks into your house without permission and you throw a pebble that injures his eye, there is no blame upon you.”

— (Bukhari & Muslim)

This highlights how seriously Islam protects personal boundaries.

Application to Digital Documents, Online Files, and Unauthorized Access

The principles discussed by classical scholars regarding looking into another person’s writings without permission extend naturally to modern digital forms of communication and storage. Emails, cloud documents, private folders, social media accounts, messaging apps, and online databases are the contemporary equivalents of personal letters and private books.

Just as handwritten letters once contained secrets, trusts, and personal matters, today these are found in:

Emails and private messages

Google Docs, Drive folders, and cloud storage

Password-protected files and devices

Social media accounts and private chats

Online workspaces and dashboards

Accessing such materials without the owner’s consent falls under the same ethical and legal considerations discussed by earlier scholars.

Unauthorized Digital Access and Hacking

Gaining access to someone’s online documents, files, or accounts through:

Guessing or stealing passwords

Exploiting security vulnerabilities

Phishing, malware, or spyware

Using another person’s logged-in device without permission

It is not only legally prohibited in most jurisdictions, but also ethically blameworthy under Islamic principles.

This type of behavior combines multiple violations:

Breach of trust (khiyānah)

Violation of privacy (iʿtidāʾ)

Unlawful consumption or access (akl bi-ghayr ḥaqq)

Causing harm or fear (ḍarar)

Even if no data is altered or stolen, mere unauthorized viewing constitutes an ethical violation, just as merely reading a private letter was condemned by earlier scholars.

When Does Access Become Permissible?

Based on the discussions of Ibn Ḥajar, al-Baghawī, and others, access without permission may only be justified when all of the following apply:

There is clear suspicion of harm

The action is meant to prevent greater damage

The intent is not curiosity, spying, or personal gain

The access is limited strictly to what is necessary

Examples might include:

Preventing financial fraud

Investigating serious security breaches

Protecting others from imminent harm

Outside such exceptional circumstances, unauthorized access remains prohibited, regardless of whether the information is public-facing, easy to access, or poorly secured.

Knowledge vs. Ownership in the Digital Age

While Islamic scholarship encourages the spread of beneficial knowledge, this does not override ownership and consent. Digital ease does not nullify ethical boundaries. The fact that files are online, shared accidentally, or technically accessible does not make them permissible to view.

As scholars stated regarding physical books:

“The owner of a thing is more entitled to benefit from his property.”

This principle applies equally to:

Digital property

Intellectual work

Personal data

Ethical Takeaway

In the digital age, adab (etiquette) is tested more than ever. True character is shown not by what one can access, but by what one chooses not to access without permission.

Respecting digital privacy is not only a legal obligation but a reflection of:

God-consciousness (taqwā)

Trustworthiness (amānah)

Noble character (akhlāq)

Conclusion

Islam places great emphasis on:

Respecting privacy

Honoring trust

Upholding personal ownership

Even in matters of knowledge, permission, courtesy, and ethical conduct remain essential.