Fatwa Permitting Watching Pornography: A Controversial Ruling from Al-Azhar
In a surprising and much-discussed decision, Sheikh Ali Abu al-Hasan, the esteemed head of the Fatwa Committee at Al-Azhar University—one of the world’s oldest and most prestigious centers of Islamic learning—issued a fatwa permitting watching pornography under specific, distressing circumstances. This ruling came in response to a wife’s plea about her husband’s insistence on her viewing pornographic films and images online before intimacy. According to the sheikh, if a wife fears that refusing could destabilize her marriage, she may comply as a lesser of two harms. This fatwa, reported by Al-Mamnoo3 on August 12, 2002, has sparked debates on marital obedience, Islamic ethics, and the boundaries of necessity in religious jurisprudence.
Al-Azhar’s fatwas carry significant weight in the Muslim world, guiding millions on everything from daily rituals to complex moral dilemmas. This particular fatwa permitting watching pornography highlights the nuanced approach Islamic scholars often take, balancing rigid prohibitions with pragmatic considerations for real-life hardships.
The Wife’s Dilemma: A Cry for Islamic Guidance
The query that prompted this fatwa was heart-wrenching. A married woman approached the Al-Azhar Fatwa Committee, seeking clarity on an Islamic ruling. Her husband was compelling her to watch pornographic content—images and videos accessed via the internet—immediately before their intimate moments. She described her internal conflict: obedience to her spouse is a cornerstone of Islamic marriage, yet pornography is universally condemned in Islam as haram (forbidden), fostering lust outside lawful bounds and potentially corrupting the soul.
This scenario is not isolated. In many cultures, marital pressures can manifest in unexpected ways, especially with the rise of the internet in the early 2000s, when online pornography became easily accessible. The wife’s fear was palpable: refusing might lead to arguments, emotional distance, or even divorce, threatening the stability of her home and family. Her question cut to the core of Islamic family law—how far does spousal obedience extend when it clashes with divine commands?
Understanding the Fatwa Permitting Watching Pornography
Sheikh Ali Abu al-Hasan’s response was measured and conditional, rooted in classical Islamic legal principles. He permitted the act only as the lesser of two harms (darurat, or necessity), allowing the wife to obey her husband if she reasonably assesses that non-compliance would cause greater damage to her marriage—such as watching once or infrequently. This concession underscores a key tenet in Sharia: when faced with two evils, one must choose the lesser one to avert catastrophe.
The Principle of Lesser of Two Harms in Islam
This concept, known as al-darar al-adna or choosing the lesser harm, is derived from prophetic traditions and scholarly consensus. The Prophet Muhammad (peace be upon him) reportedly said, If you are forced to choose between two sins, choose the one that is less severe. Applied here, watching pornography—while sinful—is deemed less damaging than marital breakdown, which could lead to children suffering, financial ruin, or societal stigma.
Sheikh Abu al-Hasan emphasized that this permission is not blanket approval. It’s strictly limited to situations of genuine necessity, based on the wife’s personal judgment. For instance, a one-time viewing to preserve harmony might be tolerable, but habitual demands cross the line. He firmly stated: There is no obedience to a creature in disobedience to the Creator. In other words, a husband’s authority ends where Allah’s commands begin. Islam prioritizes tawhid (the oneness of God) above all human relationships.
Limits to Marital Obedience: Where Does the Line Draw?
Islamic teachings exalt the husband’s role as qawwam (protector and maintainer), obligating wives to respect and obey in ma’ruf (what is reasonable and good). The Quran states in Surah An-Nisa (4:34): Men are in charge of women… so righteous women are devoutly obedient. However, this obedience is not absolute. Scholars across madhabs (schools of thought) agree that it excludes sin (ma’siyah).
In this fatwa permitting watching pornography, the sheikh drew a clear boundary: if requests escalate—becoming frequent or coercive—the wife must refuse. She should seek counsel from family, imams, or even authorities if there’s abuse. This ruling also implicitly urges husbands to reflect on their behavior, as forcing sin on a spouse is itself sinful and undermines the mutual mercy and tranquility marriage is meant to foster (Quran 30:21).
Broader Context: Islam’s Stance on Pornography and Modern Challenges
Pornography has long been prohibited in Islam. Early scholars like Imam Al-Ghazali condemned gazing at forbidden images as a gateway to zina (adultery of the heart). The Quran warns against lowering one’s gaze (24:30-31), and hadiths equate lustful looks to fornication. In the digital age, fatwas from bodies like Dar al-Ifta al-Misriyyah reinforce this, labeling porn as a plague eroding family values.
Yet, this fatwa illustrates fiqh’s flexibility (ijtihad). Al-Azhar has issued similar pragmatic rulings, like permitting certain medical necessities despite prohibitions. Critics argue it risks normalizing sin, while supporters see it as compassionate mercy for vulnerable women trapped in unequal power dynamics.
The 2002 timing is noteworthy. Internet penetration was surging in the Muslim world, exposing couples to new temptations. This fatwa addressed an emerging reality, reminding us that Sharia evolves with context while upholding timeless principles.
Implications for Muslim Couples Today
This fatwa permitting watching pornography remains relevant amid rising online vices and marital strains. Couples are encouraged to prioritize communication, counseling, and spiritual growth. Resources like Islamic marriage workshops or apps promoting halal intimacy can help. Wives facing coercion should document issues and consult trusted scholars, prioritizing long-term family health over short-term appeasement.
Ultimately, Sheikh Abu al-Hasan’s guidance promotes balance: safeguard the home without compromising faith. As Al-Azhar continues its role as a beacon of moderation, such fatwas remind us that Islam offers solutions for every trial, urging piety over perfection.
Source: Al-Mamnoo3, August 12, 2002.
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