Introduction
As individuals moving through life, perhaps even in differing locations, we are forced to learn what is useful and what is superfluous. There are battles worth fighting, there are likewise times when simply moving on is best.
In a world connected by the internet, artificial intelligence, cellphones and social media networks, our movements are open to scrutiny and criticism. This is not restricted to politicians but is now accessible to everyone. Those with sufficient abilities can hack into a stranger's correspondence and even bank accounts, even going so far as to "dox" an ideological opponent or attempt to create situations wherein individuals are "canceled".
Much of this stems from cultural acceptance of these possibilities as byproducts of modern life, as well as downplaying the harms that come from ill-intentioned characters. Thus, victims of stalking, assault and the like, can receive little to no sympathy, their lives existing as nothing more than a source of entertainment to strangers, friends and foes alike.
It is my assertion that it is vital for people to create balances in an ever-connected world. The balance between being a responsible, public citizen and having privacy, a private life that should be respected by all.
A person's Islam
Either way, it shows us that nosiness, and the subsequent actions such as speculation, gossip, fake news and the like, are not characteristics that people should have or carry themselves in.
In most of the Muslim cultures, (as an example) family affairs are deemed private, and it is deemed reprehensible for outsiders to engage in gossip and speculation on those matters, particularly if such behavior is engaged in by men.
It would do well for Muslims and Non-Muslims alike to heed the wisdom of the Prophetic hadeeth cited above. Indeed, this narration counts as 25% of the texts necessary for a completed Islam, according to the hadeeth collector Imam Abu Dawud (d.889 C.E.). Thus, nosiness is in itself spiritually unhealthy.
Simply put, if encountering speculation or information on a person, Our Prophet (Sall Allahu 'alayhi wa sallam) is telling us to leave it alone, even if it involves individuals on the opposite side of strongly held ideological beliefs. The exceptions would be if something forbidden by clear religious teachings, crimes, communal harm and the like. In such cases, it is necessary to do something about it.
لَا یُحِبُّ اللّٰہُ الۡجَہۡرَ بِالسُّوۡٓءِ مِنَ الۡقَوۡلِ اِلَّا مَنۡ ظُلِمَ ؕ وَکَانَ اللّٰہُ سَمِیۡعًا عَلِیۡمًا
" Allah Loves not the expression of harm, except for those who have been wronged, Allah is the one who hears and knows." (Q 4:148)
Islam asks for a culture of respect.
A quick perusal of the Qur'an shows us important yet often neglected teachings. Among those tidbits of guidance, we are told not to enter into the homes of others without explicit permission, that there are times of the day when privacy is to be expected and only interrupted with consent, be cognizant of time and comfort of your host, and not to overstep one's boundaries when dealing with the family of your host. (Q 24:27, 58, 33:53, 59).
What about public figures?
Much of the Quranic texts cited above were involving the Prophet Muhammad himself, upon whom be peace. Undoubtedly, he was a public figure, as both a political leader and a person viewed by his followers as God's messenger, coming in a long line of Prophets who have graced humanity with their presence.
Muhammad, although being a messenger of God, was still a human, with the same needs and struggles as other humans. A gentle, compassionate man by nature, he had the tendency to not vocalize if annoyed, offended, etc.
Examples of these things are highlighted within the Qur'an in order to give lessons on human interaction. Thus, even he, as any other leaders, have the right to respect and for scrutiny/criticism not to be directed towards that which is not for the public.
Yet, what is interesting is that this happened, not only from zealous or unaware Muslims, but more importantly from his foes. The Qur'an mentions repeatedly this as coming from "hypocrites" (enemies disguised as Muslims) and those with "diseased hearts." (33:53, 59, 60 et al).
These types would find ways to harass the Prophet's wives, spread slanders and false stories. The Quranic revelation instructed his wives to have decorum in speech and dress, (33:32, 33 and 53) yet such actions from the hypocrites and those with diseased hearts continued!
Thus, Muslims are instructed that while it arguably acceptable to engage critically with the thoughts, policies and beliefs of public figures, going after their families or family matters are totally unacceptable. The concept of "doxing" is totally forbidden insofar as Islam is concerned. This prohibition is a natural extension of the prohibition of backbiting, slander and gossip (Q 49:11-12)
Does privacy exist within a family itself?
Although a difficult and debatable question, it is our understanding that this extends even within the family unit itself. Minor children should be shielded as much as possible from the problems between their parents. It is unnecessary for each clan member to know your bank account balance.
The Quranic story of Joseph (Yusuf, 'alayhis salaam) highlights that jealousy emerged from his own family to the point where his own brothers contemplated his murder, before deciding on exile.
His father, the Prophet and patriarch Jabob (Ya'qoob 'alayhis salaam) advised him to keep certain things private, because he was cognizant of the hatred in the hearts of the other children (Q 12: 5, 7, 8-10).
Similarly, the Qur'an has wisely stated that marriage problems be dealt with through only one "judge" (hakaman) from the wife's family, and one from the husband's family. (Q 4:35)
Making such trauma bigger by involving more parties only complicates the situation.
Conclusion
Every situation is unique, as well as every culture. Our perceptions as individuals will vary. Our perception of what should be kept under wraps may differ from that of the readers, however as general principles, we should have the religious maturity to concentrate on what actually concerns us, and not enter into other people's business.
This is a lesson that is delivered by the Qur'an and Sunnah. Some may argue that human curiosity prevails over religious slogans, yet as Muslims it is necessary to seek conformity to our religious sources. ( Q 33:71). Looked at from a different angle, no benefit is derived from knowing another person's news, good or bad. The curious observer most likely will be unable or unwilling to help the object of their curiosity, so it is pointless to "investigate" in the first place.
In terms of "good news", it is my view that that should also be limited in public exposure. Attention from the jealous, hateful or envious can create it's own problems. I have long believed that the prohibition (for men) of wearing gold or silk- found within the Prophetic tradition- exists in order to limit jealousy, crime and other negative reactions from others. Modesty and humbleness should be exhibited by all parties (but especially those of wealth) in public.
