10 Strong Proofs Why Porn Is halal for a Necessity
14/06/2019
C.J Ahmed
Watching porn is not haram in Islam if you want to control your sexual urges. The reason for this is because watching porn will aid in masturbating and will eventually help you ease your sexual tension and protect you from falling in to fornication or adultery.
1. What is Porn?
According to the Oxford dictionary, the term porn refers to Printed or visual material containing the explicit description or display of sexual organs or activity, intended to stimulate sexual excitement and according to the Webster dictionary it refers porn as the depiction of erotic behavior (as in pictures or writing) intended to cause sexual excitement.
Islam has a different and simple definition for pornography. According to Islam, looking at the awrah which are the areas forbidden to look of another person is forbidden in the Shariah. Watching porn although generally forbidden in Islam, becomes permissible under the law of "Dharoorah" which is necessity. Watching porn is permissible under necessity because necessity dictates exceptions.
2 Is Watching Porn Haram?
There is evidence to prove that watching real life porn is haram. There are many evidence to mentioning this but this is under a general situation. In a the hadith narrated by Abu Sa’eed al-Khudri (rali), the prophet (sal) said:
"No man should look at the Awrah of another man and no woman should look at the Awrah of another woman. Also, no man should be with another man under one piece of cloth and no woman should be with another woman under one piece of cloth.”
(Sahih Muslim)
And in another hadith Looking at a women with lust was forbidden.
Jarir bin 'Abdullah (rali) narrated :
"I asked the Messenger of Allah (sal) about (the Islamic ruling on) accidental glance (i.e., at a woman one is not Islamically allowed to look at) and he ordered me to turn my eyes away".
(Sahih Muslim)
3 Watching Porn According to the Quran
Allah says in the Quran
“ Tell the believing women to lower their gaze"
(24:31)
"Tell the believing men to lower their gaze "
(24:31)
There is no doubt with regards to the forbiddance of watching real life porn. But what about when there are exceptions. This is where the confusion has gone out of control among Muslims and half baked preachers have used this grey area to bombard lay Muslims by instilling unwanted fear of being punished by Allah (swt). The answer to "is watching porn haram" is simple. Watching porn is halal under necessity. If there are exceptions and there is a clear excuse, then even watching porn becomes halal. For an example if a Muslim who knows that if he does not masturbate and ejaculate, or if a Muslim who is finding hard to protect his gaze in public transport or he cannot reach his wife to have intercourse, if he knows that he could definitely fall in to zina porn can be viewed for the sake of a quick erection in aiding masturbation and hence this will help in the Muslim protecting him/herself from falling in to zina.
4 Why Necessity Dictates Exception
According to the shariah even the forbidden becomes halal due to necessity and if there is no transgression. Allah says in the Quran,
"And why should you not eat of that (meat) on which Allaah’s Name has been pronounced (at the time of slaughtering the animal), while He has explained to you in detail what is forbidden to you, except under compulsion of necessity?”
(6:119)
And
"He has only forbidden you carrion, blood, and swine, and that which has been consecrated to any other than Allah. But who is driven by necessity, neither craving nor transgressing, it is no sin for him. For Allah is Forgiving, Compassionate."
(2:173)
And again
“Whoever disbelieved in Allah after his belief, except him who is forced thereto and whose heart is at rest with Faith but such as open their breasts to disbelief, on them is wrath from Allah, and theirs will be a great torment”
(16:106)
The above verses clearly explains that things which are haram becomes halal for a necessity If there is no transgression. In this instance watching porn becomes a necessity and it cannot be regarded as transgression. There are many hadiths which proves that even major sins are halal when there is a necessity and this is the basic Asl (Principle). This was also the understanding of the Salaf. I have uploaded a two part videos series on why watching porn is halal for a necessity. You can watch both the videos by clicking below
5 Necessity in the Hadiths
"Narrated Anas (rali):
The Prophet (sal) allowed `Abdur-Rahman bin `Auf and Az-Zubair bin Al-`Awwam to wear silk because they were suffering from an itch" .
(Sahih Al Bukhari)
The Prophet (sal) said in a hadith narrated by Ibn Abbas (rali):
"Allah has forgiven my nation for mistakes and forgetfulness, and what they are forced to do."
(Ibn Majah- Graded Sahih by Albani in Sahih Sunan Ibn Majah and narrated by Baihaqi and others and graded Hasan Sahih)
Let me mention another hadith to prove the point where watching porn is halal due to necessity. The hadith is as follows
‘A woman was brought to ‘Umar bin al Khattab May Allah be pleased with him who had been extremely thirsty, and had passed by a shepherd and asked him to give her something to drink; he had refused to give her something to drink unless she let him have his way with her. (Umar) consulted with the people as to whether he should have her stoned. ‘Ali May Allah be pleased with him said, ‘She was forced to do it, you should let her go.’ So he did so."
(Sunan Baihaqi-Uthenticated by Albani in Irwa al Ghaleel 7/341)
In the above hadith it is clear that when the women who had committed zina due to her thirst, Umar (Rali) never criticised her by saying "Are you going to die because of your thirst" or Umar (Rali) or Ali (Rali) never found fault with her for committing adultery to quench her thirst. This hadith clearly proves that if there is a reason of necessity then the haram becomes halal. The same can be said about watching porn.
From the above hadiths it is clear that necessity dictates exception when watching real life porn. Watching the awrah is allowed due to a necessity. The below hadith proves this.
Abdul-Malik is reported to have said,
"I heard 'Atiyya Al-Quradhi saying: We were presented before Allah's Messenger (sal) on the day of Quraidha (The story of the tribe of Banu Quraidha). He who had hair grown on pubes was killed, and he who had not hair on pubes, was let off. I was among those who had not attained puberty, so I was let off to go away.”
(Sunan ibnu Majah, Hadeeth 2541-with a saheeh isnaad)
Stripping naked a women or man when there is a necessity to do so to determine something as mentioned in the below hadith is also allowed.
Narrated by Ali(Rali): "Allah's Messenger (sal) sent me, Abu Marthad and Az-Zubair, and all of us were riding horses, and said, "Go till you reach Raudat-Khakh where there is a pagan woman carrying a letter from Hatib bin Abi Balta' a to the pagans of Mecca." So we found her riding her camel at the place which Allah's Messenger (sal) had mentioned. We said (to her),"(Give us) the letter." She said, "I have no letter." Then we made her camel kneel down and we searched her, but we found no letter. Then we said, "Allah's Messenger (ﷺ) had not told us a lie, certainly. Take out the letter, otherwise we will strip you naked." When she saw that we were determined, she put her hand below her waist belt, for she had tied her cloak round her waist, and she took out the letter, and we brought her to Allah's Messenger (Sal) Then `Umar said, "O Allah's Apostle! (This Hatib) has betrayed Allah, His Apostle and the believers! Let me cut off his neck!" The Prophet asked Hatib, "What made you do this?" Hatib said, "By Allah, I did not intend to give up my belief in Allah and His Apostle but I wanted to have some influence among the (Mecca) people so that through it, Allah might protect my family and property. There is none of your companions but has some of his relatives there through whom Allah protects his family and property." The Prophet (Sal) said, "He has spoken the truth; do no say to him but good." `Umar said, "He as betrayed Allah, His Apostle and the faithful believers. Let me cut off his neck!" The Prophet (sal) said, "Is he not one of the Badr warriors? May be Allah looked at the Badr warriors and said, 'Do whatever you like, as I have granted Paradise to you, or said, 'I have forgiven you."' On this, tears came out of `Umar's eyes, and he said, "Allah and His Apostle know better."
(Sahih Al Bukhari and Abu Dawud- Graded Sahih by Albani)
6 Watching Porn is a Lesser Evil
Another important point we have to understand is choosing the lesser one of the two evils when in need. The concept of lesser evil are mentioned in many evidences. One such example is in the Quran where Allah (swt) says,
"They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people there from are greater [evil] in the sight of Allah . And fitnah is greater than killing" .
(2:217)
The above verse was revealed according to Ibn Kathir when some companions killed a group of unarmed mushrikeen when they were heading their caravan. The Prophet (Sal) did not tell them to do so and they were sad for what hey had done. It was then that Allah (Swt) revealed this verse. Allah (Swt) condemned killing and also said that what the Mushriks are doing to the Muslims by driving and persecuting them is an even bigger evil in the sight of Allah. Allah (Swt) is merciful and he knows how a Muslim suffers to control his/her desires. Controlling sexual desires is not an easy thing due to this porn could be embraced as a good solution to protect oneself from falling in to zina because zina is an even bigger evil than watching porn.Watching porn in this case is better because committing zina is an even greater sin than watching porn.
From all the above evidences it is clear beyond doubt that watching real life porn due to a necessity to protect ones chastity is allowed in Islam. Allah is merciful and he intends ease for his slaves. Allah (Swt) says:
"Allah intends for you ease and does not intend for you hardship"
(2:185)
7 Islam is Lenient
Nowadays if a Muslim brother or sister watches porn and if somebody catches it, then they are criticized to such an extent and sometimes even assaulted causing physical and emotional trauma. these Muslims who preach puritanism will go in to demeaning and even telling this secret to all the others without knowing that a Muslim must hide the faults of his fellow brother. Definitely this way of behavior is not Islamic. Fadl Bin Abbas (Rali) the younger brother of Ibn Abbas (Rali) was riding behind the Prophet on his she -camel, “...a beautiful woman from the tribe of Khath’am came, asking the verdict of Allah’s Messenger. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the other side) in order that he should not gaze at her...”
(Sahih Al Bukhari and others).
From this hadith and several other narrations, when Fadl Bin Abbas (Rali) turned his face to look at the women ( in another hadith in Bukhari's wording, he kep on turning his face towards her and the prophet (Sal) kept on turning his face) the prophet (Sal) was gentle on him and this is how a muslim should be rather than being harsh. Another example is as follows
Ibn Mas'ud (Rali) reported:
"A man kissed a woman. So he came to the Messenger of Allah (Sal) and informed him about it. Then Allah revealed this Ayah: "And perform the Salat, between the two ends of the day and in some hours of the night. Verily, the good deeds efface the evil deeds (i.e., minor sins)." (11:114) The man asked the Messenger of Allah (Sal) whether this applies to him only. The Messenger of Allah (Sal) said, "It applies to all of my Ummah."
(Bukhari and Muslim)
Kissing is worse than looking and even in such a scenario the prophet (Sal) did not shame or criticise him. Rather he kindly advised him. Now just imagine if a muslim nowadays had kissed a women, what would have been his/her plight. Leave aside looking or kissing women, during the time of the prophet (Sal) and his companions when a muslim tried to confess that he had committed zina with a women the prophet (Sal) and the companions tried to stop him from confessing to the sin and companions like Abu Bakr (Rali) and Umar (Rali) reprimanded such companions for telling the sin in the first place as recorded in many authentic narrations. This is how our beloved messenger(Sal) and his companions treated someone who had committed a major sin. But unfortunately this is not the case of the modern day ummah who are extremely ignorant in the basic teachings of Islam. Pornography is more a taboo than a sin because the person who watches porn is stigmatised and even regarded as a pervert. But science debunks all of this nonsense.
The other example that could be taken as permissible porn is the sex video created by a husband and wife or a video created between a man and his slave girls is also allowed as long as its for personal use.These are all exceptions which make real life porn halal. If the intention is a good intention due to a necessity, then the muslim will be rewarded Insha Allah. The prophet (sal) said:
"Actions are according to intentions"
(Sahih Al Bukhari)
8 The Release of Dopamine to The brain and Pornography.
There is no such thing as a porn addiction yet some try to convince people that watching porn could be addictive because the neurotransmitter to the brain called dopamine increases in the brain, resulting in the person who watches porn becoming an addict due to the increased craving he has towards porn.
A research published by Cambridge Neuroscientist Dr Valerie Voon (https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0102419) has highlighted that dopamine increases in people watching porn.
Many anti porn crusaders use this dopamine theory to push the argument that dopamine acts as an erotoxin that gets released to the brain when a person views porn. The truth is dopamine acts as a vasodilator that expands the blood vessels in the body. Dopamine is something that is important to the human body and the lack of dopamine could cause many nervous system disorders such as Parkinson’s disease. Trying to prove that porn is addictive because dopamine increases as a result of watching porn is totally wrong. There are many activities and foods that increase dopamine. Exercising, consuming prebiotics, taking a good rest will increase dopamine. The increase in dopamine is good for the body and it’s elementary to base an argument on the increase or decrease of a neurotransmitter. The research, published by Valarie Voon also argues that the person who watches porn is as addictive as a heroin addict.
This argument does not hold water because an article published in Psychology Today dated 06/01/2017 debunks this as a flawed argument. The article explains:
“When a person is Abot to experience pleasure, dopamine is released in the brain, and in the parts of the brain that experience and process pleasure. Dopamine’s role here is NOT that it makes you feel good. It doesn’t – the pleasure and hedonic or euphoria feeling comes from opiates in the brain, neurochemicals which increase pleasure and deaden pain. Dopamine’s role in pleasure and reward is that it helps your brain to recognize “incentive salience.” This means that it’s like a little red flag to your brain, saying “hey, pay attention, this is about to feel good, and you want to remember this, so you can do it again.”
A critical issue here is that a lack of dopamine doesn’t actually make the experience feel less well. In studies with rats, where dopamine was suppressed, rats showed “normal hedonic reaction patterns,
(https://www.ncbi.nlm.nih.gov/pubmed/9858756)” and still showed normal pleasure responses even though dopamine was suppressed. In another rat study,
(https://www.ncbi.nlm.nih.gov/pubmed/7826571) it was shown that dopamine transmission increased in the anticipation of the heroin administration, but decreased sharply once the drug was administered (by the rat itself). Notably, this effect wasn’t present the first time the rat self-administered the heroin. Why? Because they hadn’t learned yet that the heroin was about to feel really good”
There are a few researches published that argue that watching porn could affect marital intimacy. The research was a survey that was published by the American Urological Association dated 12/05/2017 (https://www.prnewswire.com/news-releases/results-vary-by-gender-on-whether-pornography-use-leads-to-sexual-dysfunction-300456647.html) arguing that watching porn can affect a man’s performance in bed.
This survey, which is titled ‘Results Vary By Gender on Whether Pornography Use Leads to Sexual Dysfunction’ is yet to be proven with more scientific evidence and there is a research published by Samuel L. Perry of the Department of Sociology, University of Oklahoma (http://www.seksonderzoek.be/wp-content/uploads/2016/03/Does_Viewing_Pornography_Reduce_Marital.pdf) and the Samuel L. Perry mentions the hypothesis needing further research.
He says:
“I conclude by discussing the implications and limitations of this study and outlining directions for future research. All the research evidence and surveys are hypothetical and needs further scientific evidence to back it, but there are many health benefits of watching porn. A study done by Cambridge University
(https://www.researchgate.net/publication/269763975_
(Viewing_Sexual_Stimuli_Associated_with_Greater_Sexual_Responsiveness_Not_Erectile_Dysfunction) proves that there is a positive correlation between watching porn and sexual desire. A research titled “The Effect of a Primary Sexual Reward Manipulation on Cortisol Responses to Psychosocial Stress in Men” was published by Carnegie Mellon University (https://www.researchgate.net/publication/236193328_ (The_Effect_of_a_Primary_Sexual_Reward_Manipulation_on_Cortisol_Responses_to_Psychosocial_Stress_in_Men) Proved that watching porn or nude images can decrease stress).
I have made a clear explanation video proving why porn addiction does not exist. You can watch the full video by clicking below
"Narrated Anas (rali):
The Prophet (sal) allowed `Abdur-Rahman bin `Auf and Az-Zubair bin Al-`Awwam to wear silk because they were suffering from an itch" .
(Sahih Al Bukhari)
The Prophet (sal) said in a hadith narrated by Ibn Abbas (rali):
"Allah has forgiven my nation for mistakes and forgetfulness, and what they are forced to do."
(Ibn Majah- Graded Sahih by Albani in Sahih Sunan Ibn Majah and narrated by Baihaqi and others and graded Hasan Sahih)
Let me mention another hadith to prove the point where watching porn is halal due to necessity. The hadith is as follows
‘A woman was brought to ‘Umar bin al Khattab May Allah be pleased with him who had been extremely thirsty, and had passed by a shepherd and asked him to give her something to drink; he had refused to give her something to drink unless she let him have his way with her. (Umar) consulted with the people as to whether he should have her stoned. ‘Ali May Allah be pleased with him said, ‘She was forced to do it, you should let her go.’ So he did so."
(Sunan Baihaqi-Uthenticated by Albani in Irwa al Ghaleel 7/341)
In the above hadith it is clear that when the women who had committed zina due to her thirst, Umar (Rali) never criticised her by saying "Are you going to die because of your thirst" or Umar (Rali) or Ali (Rali) never found fault with her for committing adultery to quench her thirst. This hadith clearly proves that if there is a reason of necessity then the haram becomes halal. The same can be said about watching porn.
From the above hadiths it is clear that necessity dictates exception when watching real life porn. Watching the awrah is allowed due to a necessity. The below hadith proves this.
Abdul-Malik is reported to have said,
"I heard 'Atiyya Al-Quradhi saying: We were presented before Allah's Messenger (sal) on the day of Quraidha (The story of the tribe of Banu Quraidha). He who had hair grown on pubes was killed, and he who had not hair on pubes, was let off. I was among those who had not attained puberty, so I was let off to go away.”
(Sunan ibnu Majah, Hadeeth 2541-with a saheeh isnaad)
Stripping naked a women or man when there is a necessity to do so to determine something as mentioned in the below hadith is also allowed.
Narrated by Ali(Rali): "Allah's Messenger (sal) sent me, Abu Marthad and Az-Zubair, and all of us were riding horses, and said, "Go till you reach Raudat-Khakh where there is a pagan woman carrying a letter from Hatib bin Abi Balta' a to the pagans of Mecca." So we found her riding her camel at the place which Allah's Messenger (sal) had mentioned. We said (to her),"(Give us) the letter." She said, "I have no letter." Then we made her camel kneel down and we searched her, but we found no letter. Then we said, "Allah's Messenger (ﷺ) had not told us a lie, certainly. Take out the letter, otherwise we will strip you naked." When she saw that we were determined, she put her hand below her waist belt, for she had tied her cloak round her waist, and she took out the letter, and we brought her to Allah's Messenger (Sal) Then `Umar said, "O Allah's Apostle! (This Hatib) has betrayed Allah, His Apostle and the believers! Let me cut off his neck!" The Prophet asked Hatib, "What made you do this?" Hatib said, "By Allah, I did not intend to give up my belief in Allah and His Apostle but I wanted to have some influence among the (Mecca) people so that through it, Allah might protect my family and property. There is none of your companions but has some of his relatives there through whom Allah protects his family and property." The Prophet (Sal) said, "He has spoken the truth; do no say to him but good." `Umar said, "He as betrayed Allah, His Apostle and the faithful believers. Let me cut off his neck!" The Prophet (sal) said, "Is he not one of the Badr warriors? May be Allah looked at the Badr warriors and said, 'Do whatever you like, as I have granted Paradise to you, or said, 'I have forgiven you."' On this, tears came out of `Umar's eyes, and he said, "Allah and His Apostle know better."
(Sahih Al Bukhari and Abu Dawud- Graded Sahih by Albani)
6 Watching Porn is a Lesser Evil
Another important point we have to understand is choosing the lesser one of the two evils when in need. The concept of lesser evil are mentioned in many evidences. One such example is in the Quran where Allah (swt) says,
"They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people there from are greater [evil] in the sight of Allah . And fitnah is greater than killing" .
(2:217)
The above verse was revealed according to Ibn Kathir when some companions killed a group of unarmed mushrikeen when they were heading their caravan. The Prophet (Sal) did not tell them to do so and they were sad for what hey had done. It was then that Allah (Swt) revealed this verse. Allah (Swt) condemned killing and also said that what the Mushriks are doing to the Muslims by driving and persecuting them is an even bigger evil in the sight of Allah. Allah (Swt) is merciful and he knows how a Muslim suffers to control his/her desires. Controlling sexual desires is not an easy thing due to this porn could be embraced as a good solution to protect oneself from falling in to zina because zina is an even bigger evil than watching porn.Watching porn in this case is better because committing zina is an even greater sin than watching porn.
From all the above evidences it is clear beyond doubt that watching real life porn due to a necessity to protect ones chastity is allowed in Islam. Allah is merciful and he intends ease for his slaves. Allah (Swt) says:
"Allah intends for you ease and does not intend for you hardship"
(2:185)
7 Islam is Lenient
Nowadays if a Muslim brother or sister watches porn and if somebody catches it, then they are criticized to such an extent and sometimes even assaulted causing physical and emotional trauma. these Muslims who preach puritanism will go in to demeaning and even telling this secret to all the others without knowing that a Muslim must hide the faults of his fellow brother. Definitely this way of behavior is not Islamic. Fadl Bin Abbas (Rali) the younger brother of Ibn Abbas (Rali) was riding behind the Prophet on his she -camel, “...a beautiful woman from the tribe of Khath’am came, asking the verdict of Allah’s Messenger. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the other side) in order that he should not gaze at her...”
(Sahih Al Bukhari and others).
From this hadith and several other narrations, when Fadl Bin Abbas (Rali) turned his face to look at the women ( in another hadith in Bukhari's wording, he kep on turning his face towards her and the prophet (Sal) kept on turning his face) the prophet (Sal) was gentle on him and this is how a muslim should be rather than being harsh. Another example is as follows
Ibn Mas'ud (Rali) reported:
"A man kissed a woman. So he came to the Messenger of Allah (Sal) and informed him about it. Then Allah revealed this Ayah: "And perform the Salat, between the two ends of the day and in some hours of the night. Verily, the good deeds efface the evil deeds (i.e., minor sins)." (11:114) The man asked the Messenger of Allah (Sal) whether this applies to him only. The Messenger of Allah (Sal) said, "It applies to all of my Ummah."
(Bukhari and Muslim)
Kissing is worse than looking and even in such a scenario the prophet (Sal) did not shame or criticise him. Rather he kindly advised him. Now just imagine if a muslim nowadays had kissed a women, what would have been his/her plight. Leave aside looking or kissing women, during the time of the prophet (Sal) and his companions when a muslim tried to confess that he had committed zina with a women the prophet (Sal) and the companions tried to stop him from confessing to the sin and companions like Abu Bakr (Rali) and Umar (Rali) reprimanded such companions for telling the sin in the first place as recorded in many authentic narrations. This is how our beloved messenger(Sal) and his companions treated someone who had committed a major sin. But unfortunately this is not the case of the modern day ummah who are extremely ignorant in the basic teachings of Islam. Pornography is more a taboo than a sin because the person who watches porn is stigmatised and even regarded as a pervert. But science debunks all of this nonsense.
The other example that could be taken as permissible porn is the sex video created by a husband and wife or a video created between a man and his slave girls is also allowed as long as its for personal use.These are all exceptions which make real life porn halal. If the intention is a good intention due to a necessity, then the muslim will be rewarded Insha Allah. The prophet (sal) said:
"Actions are according to intentions"
(Sahih Al Bukhari)
8 The Release of Dopamine to The brain and Pornography.
There is no such thing as a porn addiction yet some try to convince people that watching porn could be addictive because the neurotransmitter to the brain called dopamine increases in the brain, resulting in the person who watches porn becoming an addict due to the increased craving he has towards porn.
A research published by Cambridge Neuroscientist Dr Valerie Voon (https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0102419) has highlighted that dopamine increases in people watching porn.
Many anti porn crusaders use this dopamine theory to push the argument that dopamine acts as an erotoxin that gets released to the brain when a person views porn. The truth is dopamine acts as a vasodilator that expands the blood vessels in the body. Dopamine is something that is important to the human body and the lack of dopamine could cause many nervous system disorders such as Parkinson’s disease. Trying to prove that porn is addictive because dopamine increases as a result of watching porn is totally wrong. There are many activities and foods that increase dopamine. Exercising, consuming prebiotics, taking a good rest will increase dopamine. The increase in dopamine is good for the body and it’s elementary to base an argument on the increase or decrease of a neurotransmitter. The research, published by Valarie Voon also argues that the person who watches porn is as addictive as a heroin addict.
This argument does not hold water because an article published in Psychology Today dated 06/01/2017 debunks this as a flawed argument. The article explains:
“When a person is Abot to experience pleasure, dopamine is released in the brain, and in the parts of the brain that experience and process pleasure. Dopamine’s role here is NOT that it makes you feel good. It doesn’t – the pleasure and hedonic or euphoria feeling comes from opiates in the brain, neurochemicals which increase pleasure and deaden pain. Dopamine’s role in pleasure and reward is that it helps your brain to recognize “incentive salience.” This means that it’s like a little red flag to your brain, saying “hey, pay attention, this is about to feel good, and you want to remember this, so you can do it again.”
A critical issue here is that a lack of dopamine doesn’t actually make the experience feel less well. In studies with rats, where dopamine was suppressed, rats showed “normal hedonic reaction patterns,
(https://www.ncbi.nlm.nih.gov/pubmed/9858756)” and still showed normal pleasure responses even though dopamine was suppressed. In another rat study,
(https://www.ncbi.nlm.nih.gov/pubmed/7826571) it was shown that dopamine transmission increased in the anticipation of the heroin administration, but decreased sharply once the drug was administered (by the rat itself). Notably, this effect wasn’t present the first time the rat self-administered the heroin. Why? Because they hadn’t learned yet that the heroin was about to feel really good”
There are a few researches published that argue that watching porn could affect marital intimacy. The research was a survey that was published by the American Urological Association dated 12/05/2017 (https://www.prnewswire.com/news-releases/results-vary-by-gender-on-whether-pornography-use-leads-to-sexual-dysfunction-300456647.html) arguing that watching porn can affect a man’s performance in bed.
This survey, which is titled ‘Results Vary By Gender on Whether Pornography Use Leads to Sexual Dysfunction’ is yet to be proven with more scientific evidence and there is a research published by Samuel L. Perry of the Department of Sociology, University of Oklahoma (http://www.seksonderzoek.be/wp-content/uploads/2016/03/Does_Viewing_Pornography_Reduce_Marital.pdf) and the Samuel L. Perry mentions the hypothesis needing further research.
He says:
“I conclude by discussing the implications and limitations of this study and outlining directions for future research. All the research evidence and surveys are hypothetical and needs further scientific evidence to back it, but there are many health benefits of watching porn. A study done by Cambridge University
(https://www.researchgate.net/publication/269763975_
(Viewing_Sexual_Stimuli_Associated_with_Greater_Sexual_Responsiveness_Not_Erectile_Dysfunction) proves that there is a positive correlation between watching porn and sexual desire. A research titled “The Effect of a Primary Sexual Reward Manipulation on Cortisol Responses to Psychosocial Stress in Men” was published by Carnegie Mellon University (https://www.researchgate.net/publication/236193328_ (The_Effect_of_a_Primary_Sexual_Reward_Manipulation_on_Cortisol_Responses_to_Psychosocial_Stress_in_Men) Proved that watching porn or nude images can decrease stress).
I have made a clear explanation video proving why porn addiction does not exist. You can watch the full video by clicking below
9 Rebuttal Against an Accusation on Me Online
Abu Zeenat Afdal who is a blogger had refuted me in his article published on his blog in this link studentsofknowledge.org/permissible-halal-impermissible-haraam/question-444-when-haraam-impermissible-becomes-halal-permissible-an-often-misused-privilege/ and his ignorant arguments has misguided some Muslims who seem to think that he is telling the. Below is my refutation on Abu Zeenat Afdal's arguments against me on the topic of watching porography
"REBUTTAL TO ABU ZEENAT AZDAL’S REPLY TO MY ARTICLE “WHY WATCHING PORN IS ALLOWED IN ISLAM FOR A NECESSITY”
Bismillahir Rahmanir Raheem!
A brother had asked a question to brother Umm Afdal’s blog mentioning the link to my article. The question was as follows:
“QUESTION # 444: ASSALAMU ALAIKUM, I HAVE A VERY IMPORTANT QUESTION AND THAT IS, I CAME ACROSS A WEBSITE //CJISLAM.WEEBLY.COM/WHY-WATCHING-PORN-IS-ALLOWED-IN-ISLAM-FOR-A-NECESSITY.HTML WHICH ARGUE THAT WATCHING PORN IS HALAL IF IT IS FOR A NECESSITY BECAUSE EATING PORK IS HALAL IF IT IS FOR A NECESSITY ALTHOUGH IT IS GENERALLY FORBIDDEN. MY QUESTION IS, IF ANYTHING HARAM IS HALAL DUE TO A NECESSITY, THEN WHY ISN’T WATCHING PORN HALAL UNDER NECESSITY? PLEASE ANSWER THIS QUESTION.”
Brother Abu Zeenat Afdal has given a detailed refutation to my blog article giving false interpretations and anecdotes and has deceptively avoided mentioning any direct evidence in his article knowing very well that there is no clear evidence to back his arguments from the two main sources of Islam namely the Quran and the authentic hadiths. He has also cunningly avoided mentioning the hadith evidence I have provided in my article to prove my stance and has instead gone to fool the potential reader of his blog by giving his own explanations without having any clear evidence to back them from verses from the Quran or the Sunnah. This is a deceptive trick he has put forward to fool the unsuspecting reader in to believing that necessity is only meant if it is for religion, life, progeny/lineage, intellect and wealth without giving a silver of evidence to back these claims of his. In his reply, he has mentioned that I am most probably suffering from a porn addiction and this is why I am trying to legitimize it. First of all there is no such thing as porn addiction and modern medical research has not been able to find and conclusive evidence for such a claim. If only Abu Zeenat Afdal had taken some time of his to research this, he wouldn’t have said such a lie. You do not need to watch porn to talk about it. Let me refute his deceptive answers one by one.
He says the following with regards to necessity
“Definition of ‘Necessity’ in the light of Islam
Every Muslim has to implement Islamic law, with all possible means, in all the affairs of his/her life. [However,] when the situation becomes too difficult and over-bearing, a Muslim enters in a state of “adversity” or “necessity” (al-dharoorah) where unlawful things (al-mahdhooraat) become permissible [Legal principle in Islam: al-dharoorah tubihu al-mahdhooraat – Necessity makes the Unlawful Lawful]. [This is a rewording of a Qura’nic verse, which says: ‘‘…But if one is forced by necessity, without willful disobedience, nor transgressing due limits,- then is he guiltless. For, Allah is Oft-forgiving and Most Merciful’’ (Soorah Al-Baqarah 2:173)]
This is a great rule in Islam which reflects its mercy and appreciation to its followers. However, this issue is very sensitive as many Muslims, out of their ignorance, mistreat this rule. For example, they neglect the corollary which says: “The state of necessity should be dealt with in proportion to its measure.” Therefore, it is very important to mention the constraints and conditions under which the rule of necessity is applicable. Some of these are:
• That the level of harm associated with the unlawful action be less than that caused by the state of dharoorah.
• That the permissible degree or amount of the unlawful action he is allowed to commit be just enough to get him out of the state of dharoorah. [Al-dharooratu tuqaddaru bi-qadariha – necessity is measured in accordance with its true proportions]
• That there is no other alternative in facing the state of dharoorah other than committing the unlawful act.
• That the duration of the concession be restricted to the duration of its cause.
• That the dharoorah is actually existing and not only anticipated or expected.
• When someone is faced by dharoorah and all its conditions and constraints are observed then the unlawful thing becomes lawful to him.
[Hence,] necessity means cases in which a person will be harmed if he does not take the haraam option, in which the harm will affect the five maqasid al-shari’ah (ultimate principles that the shari’ah places before us as objectives or goals to be achieved), that is, preservation and protection of Din (the system/religion), Nafs (life), Nasl (progeny/lineage), ‘Aql (intellect) and Mal (wealth). These five principles reflect the intention of the Lawgiver (Allah).
Here are few practical examples to illustrate the above:
• It is permissible for the Muslim to eat from the dead animal if he finds nothing halal to eat, and he will die if he doesn’t eat.
• It is permissible for a Muslim to utter the words of kufr (disbelief) when he is under a painful torturing that he cannot bear.
• It is permissible to deposit the money at the banks to save them from being lost or stolen, although that is considered to be helping the banks in their haraam interest transactions.
• It is permissible to enroll in car insurance (considering that most of the forms of car insurance are not acceptable in Islam) if he is badly in need of a car and he is not allowed to drive one without insurance.
• It is permissible to complain to the “civil courts” (although they may not be implementing the Islamic law) to obtain one’s rights if they are no other means to do so, provided one has the sound belief that there is no judgment except that of Allah.
[General need (hajah) is sometimes mistaken for duress or necessity. However, general need is not the same thing as necessity that creates a situation of duress. Here are few practical examples of needs to illustrate where the rule of necessity does not applicable :]
• It is never permissible to give to accept riba under any circumstances. [For example, buying a residential house on conventional interest-bearing loans, when one can very well rent a house/apartment.] Such unlawful action is not permissible under any need.
• Adopt unlawful ways of earning to improve income or promoting profits are also not valid excuses. A little blessed halal earning is better than many folds of haraam"
My Reply:
The author is trying to create a distinction or an exception in the validity of adopting ad dharoorah by stating that taking interest even for a necessity is not allowed under any circumstance. This argument of his is nothing but his plain opinion and due to his ignorance and the lack comprehension in the Shariah has led him to make exceptions in the law Allah. Nowhwere in the Quran or authentic hadiths does it say that you cannot take interest if it is for a necessity. It is well established in Islam that you can even utter words of Kufr or Shirk if it is under a necessity without believing in it. My question to him is if words of Kufr is allowed in Islam for a necessity, then why cannot interest be halal. If gin=ving riba is not allowed under any necessity then Abu Zeenat should prove it from the evidence from the Quran and the Sunnah. He has said,
“General need (hajah) is sometimes mistaken for duress or necessity. However, general need is not the same thing as necessity that creates a situation of duress”
There is no clear definition on what a need or necessity is for a person in Islam. A need or necessity could vary from one person to another. You cannot simply make up a definition and force fit that opinion to every single person or situation. The Quran clearly explains that necessity is applicable if one is forced, if there is no wilful desire to do it or if there is no intentional transgression.
“But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.”
(2:173)
I would like to ask brother Abu Zeenat Afdal what is wrong in a person watching porn if he is forced,he neither desires it or if it is done without any transgression?. Abu Zeenat has given various examples of why pornography is fuhsha, munkar and baghi as if anyone is defending the watching of pornography. He has totally forgotten that there huge difference in watching pornography for real and watching it due to a necessity.
Abu Zeenat’s arguments”
“Claim # 1:
“watching real life porn is clearly haram … even watching porn becomes halal [or] watching the awrah is allowed [in exceptional circumstances like] if a muslim who is finding hard to protect his gaze in public transport or he cannot reach his wife to have intercourse, if he knows that he could definitely fall in to zina porn can be viewed [as] according to the shariah even the forbidden becomes halal due to necessity and if there is no transgression”
Refutation # 1
If someone resorts to watching these heinous videos on the claim that this would protect him from committing Zina (fornication or adultery), then he only has an illusion. His example is like the one who wants to protect himself from the heat of the sun by throwing himself into real blazing fire. Watching pornography urges one’s desires and lust, and this may lead one to commit Zina and not protect himself from it.
If someone wants to avoid adultery, he should refrain from its causes, and act according to the advice of the Prophet (صلى الله عليه و سلم) to the youth. ‘Abdullah Ibn Mas’ood (رضي الله عنه) narrated that the Prophet (صلى الله عليه و سلم) said: “O young people! Whoever can marry should marry, as it helps to lower one’s gaze, and protects one’s private parts, and whoever is not able to marry should fast, as this helps him to protect his private parts (from committing illegal sexual intercourse).” (Al-Bukhari and Muslim)”
My Reply:
Abu Zeenat is trying to bring in a false argument that watching porn may lead a person to commit zina. I would like t ask him from where is he taking this false argument? Modern day science has found that there is no conclusive evidence to prove that porn causes any harm to your mid or body. Rather than bringing personal anecdotes to back his claim, he should bring in scientific evidence to prove why porn is bad which he cannot even if he wants to. The hadith of the prophet (sal) telling the youth to get married or to fast is something that is used by everyone to denounce masturbation. First of all marriage is only a recommended sunnah and fasting is not an obligation for a person who cannot get married. Masturbation is a silent thing in Islam hence is halal. We should look beyond the scope of the person whois not married and does not want to fast because in such a scenario it is wrong to force someone to get married or to fast because this is not what Islam teaches and it is unethical to do so.
Abu Zeenat’s argument:
“Claim # 2:
“choosing the lesser one of the two evils when in need… Watching porn in this case is better because committing zina is an even greater sin than watching porn… watching real life porn due to a necessity to protect one’s chastity is allowed in Islam…”
Refutation # 2:
The legal maxims referred to here is “Greater Harm Should be Prevented by Committing a Lesser Injury” (ad-darar al-ashadd yuzal bi-d-darar al-akhaff ), or “The Lesser of Two Evils or Injuries Should be Chosen” (yukhtar ahwan ash-sharrayn aw akhaff aḍ-ḍararayn), or “If Two Evils Clash, the Greater Should be Prevented by Committing the Lesser” (idha taʿaraḍat mafsadatan ruʿiya aʿzamahuma ḍararan bi-irtikab akhaffihuma). For example, a person who is in a situation of severe hunger can eat from maytah (not slaughtered dead animal) to save his life. Equally, it is allowed to open the abdomen of a dead pregnant woman to remove a fetus from her womb if his life was to be saved. This maxim is not applicable in case of watching pornography because as discussed earlier, necessity as defined in Islam is when it comes to the protection of the five essentials: religion, life, progeny/lineage, intellect and wealth. None of these elements are applicable in this case.
The scholars give the following examples in support of this rule and its branches:
• In case disbelievers defeat Muslims in a battle and Muslims cannot fight, they can pay money for the disbelievers to save the Muslim captives when it is not possible to save them by other means. This is because their existence with the disbelievers is severer than paying money to save them.
• In case a ship is feared to sink, heavy luggage can be thrown into the sea. However, all passengers must partake in paying the value of such luggage.
• A dead woman’s abdomen can be cut to get the fetus out when the fetus is hoped to be still alive.
It may be possible to accept a choice [i.e., choosing the lesser one of the two evils] if in both options, or one of them, there is a solution to your problem. However, [if] one of them is… one type of the problem, and the other [one] is a way that will surely lead to it. [This is like] …jumping out of the frying pan into the fire or [trying to] treat a disease with the thing that is itself the disease… Reflect upon this hadith that was narrated by Imam Muslim in his Saheeh: Tariq ibn Suwayd al-Ju’fi asked the Prophet (صلى الله عليه و سلم) about khamr, and he forbade him or expressed his disapproval of his making it. He said: I only make it as a remedy. He said: “It is not a remedy, but it is a disease.” In this case, the Sahabi thought what many people think, that there is some benefit in khamr (alcohol) for treating some diseases, and he asked for a concession allowing him to make it for that reason. But the Prophet (صلى الله عليه و سلم) explained to him that something that is itself a disease cannot bring healing from a disease; rather it will only make the disease worse.”
My Reply:
The writer has brought up a false baseless argument stating that necessity in Islam is only applicable in five things such as religion, life, progeny/lineage, intellect and wealth. There is no evidence in the Quran or authentic hadiths stating so and this is only Abu Zeenat’s false argument to deny the truth. Even for the sake of argument if we have to agree that necessity only falls to the above mentioned categories, still watching porn will fall to the category of religion or intellect because the issue of qiyas (analogy) is applied based on the teachings of religion and intellect. He is bringing up the hadith of a sahabi using wine to treat his ailment. The companion did not use wine for a necessity rather he used it as a treatment. This hadith cannot be used as an example for necessity. Abu Zeenat’s false argument is further refuted by the below hadith,
Anas ibn Malik reported: “The Prophet, peace and blessings be upon him, granted a concession to Al-Zubayr and Abdur Rahman to wear silk when they were suffering from a rash.”
(Bukhari and Muslim)
In the above hadith the prophet (sal) allowed Al Zubar (rali) and Abdur Rahman (rali) to wear silk because there was a necessity. This hadith falsifies the false argument of Abu Zeenat that necessity is only confined to five categories such as religion, life, progeny/lineage, intellect and wealth. The two companions were allowed to wear silk even though it is generally haram for men because of a health issue and does not fall under any of the five categories mentioned by Abu Zeenat.
Abu Zeenat’s arguments:
“Claim # 3:
“From all the above evidences it is clear beyond doubt that watching real life porn due to a necessity to protect ones chastity is allowed in Islam. Allah is merciful and he intends ease for his slaves. Allah (Swt) says: “Allah intends for you ease and does not intend for you hardship” (2:185)”
Refutation # 3:
[In order to apply, the legal maxim “Hardship Begets Ease” (Al-mashaqqah tajleb at-tiysir), hardships must be clearly understood.]
Hardship is the prominent element in the condition of necessity. Thus, wherever there is a state of necessity, there will be a sort of hardship… Hardship (mashaqqah) means in Arabic “all kinds of difficulties which range from inconvenient conditions to harsh conditions which may cause death or damage to some organs.”
Muslim jurists… have distinguished between two kinds of hardship: usual hardship and unusual hardship. In respect of usual hardship, no rule in Islamic law is devoid of hardship, not to mention Islam itself, with regard to the fact that Islam is against whims so that every Muslim cannot act according to his own wishes but must act according to Islamic instructions… [It is a part of worship, and if it is cancelled, Shari’ah is completely demolished.] Thus, this kind of hardship and our daily life naturally come together; it is unavoidable hardship. [On the other hand,] unusual hardship is caused by external factors, it does not come from the nature of rules. This kind of hardship has been divided into three types:
Tolerable hardship: This kind is always related to any type of commands of Shari’ah like having a headache (a degree of pain). [This type has no consideration in Islamic law.]
Intolerable hardship: In this type, ‘Azimah (original law imposed by Allah) is converted into Rukhsah [dispensation or permission or exemption] should be taken as a mercy from Allah. If, for instance, a human can only find a dead animal to eat, he eats something of it helping him to survive. The extent of this situation is to protect one’s life or one’s organs from deterioration. One must also take exactly what he needs.
Medium hardship: In this sort, people have the right to take Rukhsah or ‘Azimah, but if a person shoulders ‘Azimah, he receives an honor for that from Allah. [The Rukhsah is restricted to] hardship …because of compulsion, distress and universal affliction (ʿumum balwa), physical handicap, ignorance, forgetfulness, sickness and journey.
[The hardship mentioned in the claim is a tolerable one or at the most can be classified as medium, which if shouldered will be rewarded by Allah. Moreover, the reasons for restricted exemptions mentioned by the scholars do not cover any such hardship.]”
My Reply:
Once again Abu Zeenat is coming up with his own false interpretations of hadiths and is trying to give his own explanation that the verse talking about hardship and he divides them in to three categories such as tolerable, intolerable and medium. The Quran or the Sunnah of our messenger (sal) never made such distinctions and it is funny to see only Abu Zeenat is coming up with such ludicrous explanations. It is clear that he has either blindly taken these false explanations from other secondary sources or has himself made this up. The principle of necessity defers from one person to another according to his strengths and trying to give a generalized worldview or opinion on how necessity should be defined is unacceptable. Let me give you an example below,
It was narrated that ‘Amr Ibn al-‘Aas (rali) said: “I experienced a wet dream on a cold night during the campaign of Dhaat al-Salaasil, and I was afraid that if I did Ghusl I would die, so I did tayammum, then I prayed Fajr with my companions. They mentioned that to the Prophet (Sal) and he said: “O ‘Amr, did you lead your companions in prayer when you were junub?” I told him what had kept me from doing ghusl and I said: “I heard Allaah says (interpretation of the meaning): ‘And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you’ [al-Nisa’ 4:29].” The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled and did not say anything. (Abu Dawood- classed as Saheeh by Sheikh al-Albani in Saheeh Abi Dawood).
In this hadith Amr bin al Aas (rali) defined for himself what he should do tayammum instead of ghusl even though performing ghusl is wajib after a wet dream. The prophet (sal) never found fault with what Amr bi al Aas did. The same could be said about watching porn if one is afraid that he would fall in to zina if he doesn’t. Necessity has many factors such as situations, needs etc. And no one can give a standard definition for this. It is the intention that matters because the prophet (sal) said:
“Actions are according to intentions”
(Bukhari)
Abu Zeenat’s refutation:
“Claim # 4:
“The other example that could be taken as permissible porn is the sex video created by a husband and wife or a video created between a man and his slave girls is also allowed as long as it’s for personal use. These are all exceptions which make real life porn halal. If the intention is a good intention due to a necessity, then the Muslim will be rewarded Insha Allah. The prophet (sal) said: “Actions are according to intentions” (Sahih Al Bukhari)”
Refutation # 4:
The action mentioned [above] is one of the most abhorrent of actions [and leads to greater punishment.] It is haraam in and of itself and because of what it leads to… Among the consequences to which [making such obscene videos, when the wife] is naked or immodestly dressed, may lead are the following:
• The husband’s belongings may be stolen or he may lose… the video… [and it] may be spread far and wide and it may fall into the hands of [evildoers] who would make use of the video to cause evil and corruption. [In a recently published article ‘Beware! Data hacking is real…’, it was mentioned that “your phones are …more prone to cyber-attacks, as smartphones are connected to the internet almost all the time… all your precious photos and videos [are] at a risk of exposure to the dark web …”]
My Reply:
Just because there are certain risks in filming ones sexual act with his wife does not Make it an abhorrent act. In theory every action carries risks on varying degrees. Let us take the example of using using social media sites such as facebook. There are risks of someone taking your uploaded photos and using them for doing wrong but you are not to blame for that sin. It is that person who is to be blamed for it. The other example is using a knife. A knife can be used to harm someone as well as cutting vegetables. Now does this mean that you should not knives/ no because you are only selling it for a good purpose. The same could be told about filming your sex acts with your wives.Abu Zeenat Afdal is using anecdotes to back his claim.
Abu Zeenat’s ludicrous anecdotes contines. He says,
“He and his wife may get divorced, in which case she would become a stranger (non-mahram) to him, in which case it would not be permissible for him to look at her after the divorce which makes her a stranger to him.
• The husband may use it against his wife. There have been many such cases where the husband uses such things against his wife to make her give up her financial rights or fulfil his haraam desires or keep quiet about his abhorrent actions, and all of that happens because he possesses pictures/videos of her when she is naked or semi-naked.”
My Reply: What the wife did by allowing her husband film her during sex is not an act that is haram and even if her husband is using to threaten her, she can simple use the law enforcement to take action against him. An individual cannot be blamed for someone else’s wrong deeds.
Abu Zeenat continues with his personal anecdotes and below is what he said,
“The husband’s looking at a video of his naked wife… will inflame his desires and it cannot be extinguished… and in most cases – except by doing haraam actions such as [engaging in] secret habit – which is the least of them – or zina or homosexuality.”
My Reply:
There is no evidence in the Quran, sunnah or medical science to back the claims what Abu Zeenat has made. What is wrong in a husband looking at his naked wife and where does it say that his desires cannot be extinguished? This show how backwards Abu Zeenat is in his thinking making claims without a silver of evidence to back them. He also says that by looking at the video of his naked wife, he could end up doing zina or homosexuality. My question to him is where is the evidence to prove this? If you can, show me a single evidence to back your claims without making up stories to fool people. Islam is not based on personal anecdotes. With modern technology the face of an individual can be blurred in a video to protect the identity so that even if the video is stolen the individual’s face will not be visible.
Abu Zeent’s refutation:
“Allah has made each spouse a libaas (screen) for the other. Allah (سبحانه و تعالى) says in the Qur’an: “They are Libaas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them) Tafsir At-Tabari] for you and you are the same for them” (Soorah al-Baqarah, 2:187) The husband should pay attention to that: he is a screen for his wife, so how could he seek to uncover her by means of this action when the basic principle is that he should be a screen and conceal her.
To conclude, all in all, he has contradicted his own claims in the entire narrative, whereby on one hand, he mentions evidences from Qur’an and hadith prohibiting looking at awrah and on the other hand, he tries justifying his nonsense claim using irrelevant evidences.”
My Reply:
The word “Libas” has been taken out of context by the writer to mean that a husband and wife should cover themselves. Imam Ibn Kathir in his tafsir has explained with the wording of Ibn Abbas(rali), Mujahid and others that the word “Libas” means that a wife and husband can have sexual relations with themselves and the verses was revealed explaining that they can have sexual intercourse during the night of Ramazan. This explanation in tafsir ibn Kathir clearly refutes the false meaning given by the writer Abu Zeenat Afdal and further strengthens my argument that a usband and wife can indeed video their sexual acts because they are Libas for each other. The argument that a husband cannot look at the sex videos of his previous wife is not true because he is watching what he did while he was still his wife. Abu Zeenat’s false explanation that a husband should conceal his wife is a false meaning taken out of context. He has concluded the article stating that I had contradicted myself by mentioning the evidence of porn been haram. This shows the ignorance of this individual. Anyone who reads my article fully would clearly understand that there is no contradiction because I have explained that porn is haram in general and explained in detail why porn becomes halal for a necessity. Even a child can understand the difference between something forbidden and allowing it due to a necessity. It is clear that Abu Zeenat Afdal has failed to prove that watching porn for a necessity is haram and instead has given vague explanations based on anecdotes and false interpretations.
10 Conclusion
Watching porn has many benefits and although generally it is forbidden to watch porn, under necessity Islam permits watching pornography. Halal porn is true and helps people in many ways. There are no conclusive evidence to prove that pornography is bad for your mental or physical health and arguments put forward by some Muslims against watching pornography are purely anecdotal and has nothing to do with modern medical science or psychology. Is porn halal? yes, porn is halal due to necessity. Please click the below links to read more amazing articles on cjislam
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Abu Zeenat Afdal who is a blogger had refuted me in his article published on his blog in this link studentsofknowledge.org/permissible-halal-impermissible-haraam/question-444-when-haraam-impermissible-becomes-halal-permissible-an-often-misused-privilege/ and his ignorant arguments has misguided some Muslims who seem to think that he is telling the. Below is my refutation on Abu Zeenat Afdal's arguments against me on the topic of watching porography
"REBUTTAL TO ABU ZEENAT AZDAL’S REPLY TO MY ARTICLE “WHY WATCHING PORN IS ALLOWED IN ISLAM FOR A NECESSITY”
Bismillahir Rahmanir Raheem!
A brother had asked a question to brother Umm Afdal’s blog mentioning the link to my article. The question was as follows:
“QUESTION # 444: ASSALAMU ALAIKUM, I HAVE A VERY IMPORTANT QUESTION AND THAT IS, I CAME ACROSS A WEBSITE //CJISLAM.WEEBLY.COM/WHY-WATCHING-PORN-IS-ALLOWED-IN-ISLAM-FOR-A-NECESSITY.HTML WHICH ARGUE THAT WATCHING PORN IS HALAL IF IT IS FOR A NECESSITY BECAUSE EATING PORK IS HALAL IF IT IS FOR A NECESSITY ALTHOUGH IT IS GENERALLY FORBIDDEN. MY QUESTION IS, IF ANYTHING HARAM IS HALAL DUE TO A NECESSITY, THEN WHY ISN’T WATCHING PORN HALAL UNDER NECESSITY? PLEASE ANSWER THIS QUESTION.”
Brother Abu Zeenat Afdal has given a detailed refutation to my blog article giving false interpretations and anecdotes and has deceptively avoided mentioning any direct evidence in his article knowing very well that there is no clear evidence to back his arguments from the two main sources of Islam namely the Quran and the authentic hadiths. He has also cunningly avoided mentioning the hadith evidence I have provided in my article to prove my stance and has instead gone to fool the potential reader of his blog by giving his own explanations without having any clear evidence to back them from verses from the Quran or the Sunnah. This is a deceptive trick he has put forward to fool the unsuspecting reader in to believing that necessity is only meant if it is for religion, life, progeny/lineage, intellect and wealth without giving a silver of evidence to back these claims of his. In his reply, he has mentioned that I am most probably suffering from a porn addiction and this is why I am trying to legitimize it. First of all there is no such thing as porn addiction and modern medical research has not been able to find and conclusive evidence for such a claim. If only Abu Zeenat Afdal had taken some time of his to research this, he wouldn’t have said such a lie. You do not need to watch porn to talk about it. Let me refute his deceptive answers one by one.
He says the following with regards to necessity
“Definition of ‘Necessity’ in the light of Islam
Every Muslim has to implement Islamic law, with all possible means, in all the affairs of his/her life. [However,] when the situation becomes too difficult and over-bearing, a Muslim enters in a state of “adversity” or “necessity” (al-dharoorah) where unlawful things (al-mahdhooraat) become permissible [Legal principle in Islam: al-dharoorah tubihu al-mahdhooraat – Necessity makes the Unlawful Lawful]. [This is a rewording of a Qura’nic verse, which says: ‘‘…But if one is forced by necessity, without willful disobedience, nor transgressing due limits,- then is he guiltless. For, Allah is Oft-forgiving and Most Merciful’’ (Soorah Al-Baqarah 2:173)]
This is a great rule in Islam which reflects its mercy and appreciation to its followers. However, this issue is very sensitive as many Muslims, out of their ignorance, mistreat this rule. For example, they neglect the corollary which says: “The state of necessity should be dealt with in proportion to its measure.” Therefore, it is very important to mention the constraints and conditions under which the rule of necessity is applicable. Some of these are:
• That the level of harm associated with the unlawful action be less than that caused by the state of dharoorah.
• That the permissible degree or amount of the unlawful action he is allowed to commit be just enough to get him out of the state of dharoorah. [Al-dharooratu tuqaddaru bi-qadariha – necessity is measured in accordance with its true proportions]
• That there is no other alternative in facing the state of dharoorah other than committing the unlawful act.
• That the duration of the concession be restricted to the duration of its cause.
• That the dharoorah is actually existing and not only anticipated or expected.
• When someone is faced by dharoorah and all its conditions and constraints are observed then the unlawful thing becomes lawful to him.
[Hence,] necessity means cases in which a person will be harmed if he does not take the haraam option, in which the harm will affect the five maqasid al-shari’ah (ultimate principles that the shari’ah places before us as objectives or goals to be achieved), that is, preservation and protection of Din (the system/religion), Nafs (life), Nasl (progeny/lineage), ‘Aql (intellect) and Mal (wealth). These five principles reflect the intention of the Lawgiver (Allah).
Here are few practical examples to illustrate the above:
• It is permissible for the Muslim to eat from the dead animal if he finds nothing halal to eat, and he will die if he doesn’t eat.
• It is permissible for a Muslim to utter the words of kufr (disbelief) when he is under a painful torturing that he cannot bear.
• It is permissible to deposit the money at the banks to save them from being lost or stolen, although that is considered to be helping the banks in their haraam interest transactions.
• It is permissible to enroll in car insurance (considering that most of the forms of car insurance are not acceptable in Islam) if he is badly in need of a car and he is not allowed to drive one without insurance.
• It is permissible to complain to the “civil courts” (although they may not be implementing the Islamic law) to obtain one’s rights if they are no other means to do so, provided one has the sound belief that there is no judgment except that of Allah.
[General need (hajah) is sometimes mistaken for duress or necessity. However, general need is not the same thing as necessity that creates a situation of duress. Here are few practical examples of needs to illustrate where the rule of necessity does not applicable :]
• It is never permissible to give to accept riba under any circumstances. [For example, buying a residential house on conventional interest-bearing loans, when one can very well rent a house/apartment.] Such unlawful action is not permissible under any need.
• Adopt unlawful ways of earning to improve income or promoting profits are also not valid excuses. A little blessed halal earning is better than many folds of haraam"
My Reply:
The author is trying to create a distinction or an exception in the validity of adopting ad dharoorah by stating that taking interest even for a necessity is not allowed under any circumstance. This argument of his is nothing but his plain opinion and due to his ignorance and the lack comprehension in the Shariah has led him to make exceptions in the law Allah. Nowhwere in the Quran or authentic hadiths does it say that you cannot take interest if it is for a necessity. It is well established in Islam that you can even utter words of Kufr or Shirk if it is under a necessity without believing in it. My question to him is if words of Kufr is allowed in Islam for a necessity, then why cannot interest be halal. If gin=ving riba is not allowed under any necessity then Abu Zeenat should prove it from the evidence from the Quran and the Sunnah. He has said,
“General need (hajah) is sometimes mistaken for duress or necessity. However, general need is not the same thing as necessity that creates a situation of duress”
There is no clear definition on what a need or necessity is for a person in Islam. A need or necessity could vary from one person to another. You cannot simply make up a definition and force fit that opinion to every single person or situation. The Quran clearly explains that necessity is applicable if one is forced, if there is no wilful desire to do it or if there is no intentional transgression.
“But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.”
(2:173)
I would like to ask brother Abu Zeenat Afdal what is wrong in a person watching porn if he is forced,he neither desires it or if it is done without any transgression?. Abu Zeenat has given various examples of why pornography is fuhsha, munkar and baghi as if anyone is defending the watching of pornography. He has totally forgotten that there huge difference in watching pornography for real and watching it due to a necessity.
Abu Zeenat’s arguments”
“Claim # 1:
“watching real life porn is clearly haram … even watching porn becomes halal [or] watching the awrah is allowed [in exceptional circumstances like] if a muslim who is finding hard to protect his gaze in public transport or he cannot reach his wife to have intercourse, if he knows that he could definitely fall in to zina porn can be viewed [as] according to the shariah even the forbidden becomes halal due to necessity and if there is no transgression”
Refutation # 1
If someone resorts to watching these heinous videos on the claim that this would protect him from committing Zina (fornication or adultery), then he only has an illusion. His example is like the one who wants to protect himself from the heat of the sun by throwing himself into real blazing fire. Watching pornography urges one’s desires and lust, and this may lead one to commit Zina and not protect himself from it.
If someone wants to avoid adultery, he should refrain from its causes, and act according to the advice of the Prophet (صلى الله عليه و سلم) to the youth. ‘Abdullah Ibn Mas’ood (رضي الله عنه) narrated that the Prophet (صلى الله عليه و سلم) said: “O young people! Whoever can marry should marry, as it helps to lower one’s gaze, and protects one’s private parts, and whoever is not able to marry should fast, as this helps him to protect his private parts (from committing illegal sexual intercourse).” (Al-Bukhari and Muslim)”
My Reply:
Abu Zeenat is trying to bring in a false argument that watching porn may lead a person to commit zina. I would like t ask him from where is he taking this false argument? Modern day science has found that there is no conclusive evidence to prove that porn causes any harm to your mid or body. Rather than bringing personal anecdotes to back his claim, he should bring in scientific evidence to prove why porn is bad which he cannot even if he wants to. The hadith of the prophet (sal) telling the youth to get married or to fast is something that is used by everyone to denounce masturbation. First of all marriage is only a recommended sunnah and fasting is not an obligation for a person who cannot get married. Masturbation is a silent thing in Islam hence is halal. We should look beyond the scope of the person whois not married and does not want to fast because in such a scenario it is wrong to force someone to get married or to fast because this is not what Islam teaches and it is unethical to do so.
Abu Zeenat’s argument:
“Claim # 2:
“choosing the lesser one of the two evils when in need… Watching porn in this case is better because committing zina is an even greater sin than watching porn… watching real life porn due to a necessity to protect one’s chastity is allowed in Islam…”
Refutation # 2:
The legal maxims referred to here is “Greater Harm Should be Prevented by Committing a Lesser Injury” (ad-darar al-ashadd yuzal bi-d-darar al-akhaff ), or “The Lesser of Two Evils or Injuries Should be Chosen” (yukhtar ahwan ash-sharrayn aw akhaff aḍ-ḍararayn), or “If Two Evils Clash, the Greater Should be Prevented by Committing the Lesser” (idha taʿaraḍat mafsadatan ruʿiya aʿzamahuma ḍararan bi-irtikab akhaffihuma). For example, a person who is in a situation of severe hunger can eat from maytah (not slaughtered dead animal) to save his life. Equally, it is allowed to open the abdomen of a dead pregnant woman to remove a fetus from her womb if his life was to be saved. This maxim is not applicable in case of watching pornography because as discussed earlier, necessity as defined in Islam is when it comes to the protection of the five essentials: religion, life, progeny/lineage, intellect and wealth. None of these elements are applicable in this case.
The scholars give the following examples in support of this rule and its branches:
• In case disbelievers defeat Muslims in a battle and Muslims cannot fight, they can pay money for the disbelievers to save the Muslim captives when it is not possible to save them by other means. This is because their existence with the disbelievers is severer than paying money to save them.
• In case a ship is feared to sink, heavy luggage can be thrown into the sea. However, all passengers must partake in paying the value of such luggage.
• A dead woman’s abdomen can be cut to get the fetus out when the fetus is hoped to be still alive.
It may be possible to accept a choice [i.e., choosing the lesser one of the two evils] if in both options, or one of them, there is a solution to your problem. However, [if] one of them is… one type of the problem, and the other [one] is a way that will surely lead to it. [This is like] …jumping out of the frying pan into the fire or [trying to] treat a disease with the thing that is itself the disease… Reflect upon this hadith that was narrated by Imam Muslim in his Saheeh: Tariq ibn Suwayd al-Ju’fi asked the Prophet (صلى الله عليه و سلم) about khamr, and he forbade him or expressed his disapproval of his making it. He said: I only make it as a remedy. He said: “It is not a remedy, but it is a disease.” In this case, the Sahabi thought what many people think, that there is some benefit in khamr (alcohol) for treating some diseases, and he asked for a concession allowing him to make it for that reason. But the Prophet (صلى الله عليه و سلم) explained to him that something that is itself a disease cannot bring healing from a disease; rather it will only make the disease worse.”
My Reply:
The writer has brought up a false baseless argument stating that necessity in Islam is only applicable in five things such as religion, life, progeny/lineage, intellect and wealth. There is no evidence in the Quran or authentic hadiths stating so and this is only Abu Zeenat’s false argument to deny the truth. Even for the sake of argument if we have to agree that necessity only falls to the above mentioned categories, still watching porn will fall to the category of religion or intellect because the issue of qiyas (analogy) is applied based on the teachings of religion and intellect. He is bringing up the hadith of a sahabi using wine to treat his ailment. The companion did not use wine for a necessity rather he used it as a treatment. This hadith cannot be used as an example for necessity. Abu Zeenat’s false argument is further refuted by the below hadith,
Anas ibn Malik reported: “The Prophet, peace and blessings be upon him, granted a concession to Al-Zubayr and Abdur Rahman to wear silk when they were suffering from a rash.”
(Bukhari and Muslim)
In the above hadith the prophet (sal) allowed Al Zubar (rali) and Abdur Rahman (rali) to wear silk because there was a necessity. This hadith falsifies the false argument of Abu Zeenat that necessity is only confined to five categories such as religion, life, progeny/lineage, intellect and wealth. The two companions were allowed to wear silk even though it is generally haram for men because of a health issue and does not fall under any of the five categories mentioned by Abu Zeenat.
Abu Zeenat’s arguments:
“Claim # 3:
“From all the above evidences it is clear beyond doubt that watching real life porn due to a necessity to protect ones chastity is allowed in Islam. Allah is merciful and he intends ease for his slaves. Allah (Swt) says: “Allah intends for you ease and does not intend for you hardship” (2:185)”
Refutation # 3:
[In order to apply, the legal maxim “Hardship Begets Ease” (Al-mashaqqah tajleb at-tiysir), hardships must be clearly understood.]
Hardship is the prominent element in the condition of necessity. Thus, wherever there is a state of necessity, there will be a sort of hardship… Hardship (mashaqqah) means in Arabic “all kinds of difficulties which range from inconvenient conditions to harsh conditions which may cause death or damage to some organs.”
Muslim jurists… have distinguished between two kinds of hardship: usual hardship and unusual hardship. In respect of usual hardship, no rule in Islamic law is devoid of hardship, not to mention Islam itself, with regard to the fact that Islam is against whims so that every Muslim cannot act according to his own wishes but must act according to Islamic instructions… [It is a part of worship, and if it is cancelled, Shari’ah is completely demolished.] Thus, this kind of hardship and our daily life naturally come together; it is unavoidable hardship. [On the other hand,] unusual hardship is caused by external factors, it does not come from the nature of rules. This kind of hardship has been divided into three types:
Tolerable hardship: This kind is always related to any type of commands of Shari’ah like having a headache (a degree of pain). [This type has no consideration in Islamic law.]
Intolerable hardship: In this type, ‘Azimah (original law imposed by Allah) is converted into Rukhsah [dispensation or permission or exemption] should be taken as a mercy from Allah. If, for instance, a human can only find a dead animal to eat, he eats something of it helping him to survive. The extent of this situation is to protect one’s life or one’s organs from deterioration. One must also take exactly what he needs.
Medium hardship: In this sort, people have the right to take Rukhsah or ‘Azimah, but if a person shoulders ‘Azimah, he receives an honor for that from Allah. [The Rukhsah is restricted to] hardship …because of compulsion, distress and universal affliction (ʿumum balwa), physical handicap, ignorance, forgetfulness, sickness and journey.
[The hardship mentioned in the claim is a tolerable one or at the most can be classified as medium, which if shouldered will be rewarded by Allah. Moreover, the reasons for restricted exemptions mentioned by the scholars do not cover any such hardship.]”
My Reply:
Once again Abu Zeenat is coming up with his own false interpretations of hadiths and is trying to give his own explanation that the verse talking about hardship and he divides them in to three categories such as tolerable, intolerable and medium. The Quran or the Sunnah of our messenger (sal) never made such distinctions and it is funny to see only Abu Zeenat is coming up with such ludicrous explanations. It is clear that he has either blindly taken these false explanations from other secondary sources or has himself made this up. The principle of necessity defers from one person to another according to his strengths and trying to give a generalized worldview or opinion on how necessity should be defined is unacceptable. Let me give you an example below,
It was narrated that ‘Amr Ibn al-‘Aas (rali) said: “I experienced a wet dream on a cold night during the campaign of Dhaat al-Salaasil, and I was afraid that if I did Ghusl I would die, so I did tayammum, then I prayed Fajr with my companions. They mentioned that to the Prophet (Sal) and he said: “O ‘Amr, did you lead your companions in prayer when you were junub?” I told him what had kept me from doing ghusl and I said: “I heard Allaah says (interpretation of the meaning): ‘And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you’ [al-Nisa’ 4:29].” The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled and did not say anything. (Abu Dawood- classed as Saheeh by Sheikh al-Albani in Saheeh Abi Dawood).
In this hadith Amr bin al Aas (rali) defined for himself what he should do tayammum instead of ghusl even though performing ghusl is wajib after a wet dream. The prophet (sal) never found fault with what Amr bi al Aas did. The same could be said about watching porn if one is afraid that he would fall in to zina if he doesn’t. Necessity has many factors such as situations, needs etc. And no one can give a standard definition for this. It is the intention that matters because the prophet (sal) said:
“Actions are according to intentions”
(Bukhari)
Abu Zeenat’s refutation:
“Claim # 4:
“The other example that could be taken as permissible porn is the sex video created by a husband and wife or a video created between a man and his slave girls is also allowed as long as it’s for personal use. These are all exceptions which make real life porn halal. If the intention is a good intention due to a necessity, then the Muslim will be rewarded Insha Allah. The prophet (sal) said: “Actions are according to intentions” (Sahih Al Bukhari)”
Refutation # 4:
The action mentioned [above] is one of the most abhorrent of actions [and leads to greater punishment.] It is haraam in and of itself and because of what it leads to… Among the consequences to which [making such obscene videos, when the wife] is naked or immodestly dressed, may lead are the following:
• The husband’s belongings may be stolen or he may lose… the video… [and it] may be spread far and wide and it may fall into the hands of [evildoers] who would make use of the video to cause evil and corruption. [In a recently published article ‘Beware! Data hacking is real…’, it was mentioned that “your phones are …more prone to cyber-attacks, as smartphones are connected to the internet almost all the time… all your precious photos and videos [are] at a risk of exposure to the dark web …”]
My Reply:
Just because there are certain risks in filming ones sexual act with his wife does not Make it an abhorrent act. In theory every action carries risks on varying degrees. Let us take the example of using using social media sites such as facebook. There are risks of someone taking your uploaded photos and using them for doing wrong but you are not to blame for that sin. It is that person who is to be blamed for it. The other example is using a knife. A knife can be used to harm someone as well as cutting vegetables. Now does this mean that you should not knives/ no because you are only selling it for a good purpose. The same could be told about filming your sex acts with your wives.Abu Zeenat Afdal is using anecdotes to back his claim.
Abu Zeenat’s ludicrous anecdotes contines. He says,
“He and his wife may get divorced, in which case she would become a stranger (non-mahram) to him, in which case it would not be permissible for him to look at her after the divorce which makes her a stranger to him.
• The husband may use it against his wife. There have been many such cases where the husband uses such things against his wife to make her give up her financial rights or fulfil his haraam desires or keep quiet about his abhorrent actions, and all of that happens because he possesses pictures/videos of her when she is naked or semi-naked.”
My Reply: What the wife did by allowing her husband film her during sex is not an act that is haram and even if her husband is using to threaten her, she can simple use the law enforcement to take action against him. An individual cannot be blamed for someone else’s wrong deeds.
Abu Zeenat continues with his personal anecdotes and below is what he said,
“The husband’s looking at a video of his naked wife… will inflame his desires and it cannot be extinguished… and in most cases – except by doing haraam actions such as [engaging in] secret habit – which is the least of them – or zina or homosexuality.”
My Reply:
There is no evidence in the Quran, sunnah or medical science to back the claims what Abu Zeenat has made. What is wrong in a husband looking at his naked wife and where does it say that his desires cannot be extinguished? This show how backwards Abu Zeenat is in his thinking making claims without a silver of evidence to back them. He also says that by looking at the video of his naked wife, he could end up doing zina or homosexuality. My question to him is where is the evidence to prove this? If you can, show me a single evidence to back your claims without making up stories to fool people. Islam is not based on personal anecdotes. With modern technology the face of an individual can be blurred in a video to protect the identity so that even if the video is stolen the individual’s face will not be visible.
Abu Zeent’s refutation:
“Allah has made each spouse a libaas (screen) for the other. Allah (سبحانه و تعالى) says in the Qur’an: “They are Libaas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them) Tafsir At-Tabari] for you and you are the same for them” (Soorah al-Baqarah, 2:187) The husband should pay attention to that: he is a screen for his wife, so how could he seek to uncover her by means of this action when the basic principle is that he should be a screen and conceal her.
To conclude, all in all, he has contradicted his own claims in the entire narrative, whereby on one hand, he mentions evidences from Qur’an and hadith prohibiting looking at awrah and on the other hand, he tries justifying his nonsense claim using irrelevant evidences.”
My Reply:
The word “Libas” has been taken out of context by the writer to mean that a husband and wife should cover themselves. Imam Ibn Kathir in his tafsir has explained with the wording of Ibn Abbas(rali), Mujahid and others that the word “Libas” means that a wife and husband can have sexual relations with themselves and the verses was revealed explaining that they can have sexual intercourse during the night of Ramazan. This explanation in tafsir ibn Kathir clearly refutes the false meaning given by the writer Abu Zeenat Afdal and further strengthens my argument that a usband and wife can indeed video their sexual acts because they are Libas for each other. The argument that a husband cannot look at the sex videos of his previous wife is not true because he is watching what he did while he was still his wife. Abu Zeenat’s false explanation that a husband should conceal his wife is a false meaning taken out of context. He has concluded the article stating that I had contradicted myself by mentioning the evidence of porn been haram. This shows the ignorance of this individual. Anyone who reads my article fully would clearly understand that there is no contradiction because I have explained that porn is haram in general and explained in detail why porn becomes halal for a necessity. Even a child can understand the difference between something forbidden and allowing it due to a necessity. It is clear that Abu Zeenat Afdal has failed to prove that watching porn for a necessity is haram and instead has given vague explanations based on anecdotes and false interpretations.
10 Conclusion
Watching porn has many benefits and although generally it is forbidden to watch porn, under necessity Islam permits watching pornography. Halal porn is true and helps people in many ways. There are no conclusive evidence to prove that pornography is bad for your mental or physical health and arguments put forward by some Muslims against watching pornography are purely anecdotal and has nothing to do with modern medical science or psychology. Is porn halal? yes, porn is halal due to necessity. Please click the below links to read more amazing articles on cjislam
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