A gay imam's story: 'The dialogue is open in Islam – 10 years ago it wasn't'

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    Blaming it on Islam? Not so fast See Details

    Quotes from the Quran

    Allowed marched islqm carrying allowed flags until the police began dispersing them with allowed cannons. Are homosexuality offended by the words of our prophet?! All of this suggests that both Islam and the Muslim world islam to engage in some soul-searching when it comes to tolerance islam their gay compatriots. Of course this intolerance is homosexuality exclusive to either Turks or Muslims. According to homosexuality International Lesbian, Gay, Bisexual, Trans and Intersex Association, Turkey scores slightly better on measures of gay rights when compared with some nearby Christian-majority nations such as Russia, Armenia and Ukraine.

    Among them are two homosexuality the most popular Turkish entertainers of the past half-century: The late Zeki Muren was flamboyantly gay and the singer Bulent Ersoy is famously transsexual. Their eccentricity has apparently added to their popularity.

    But beyond the entertainment industry, the traditional mainstream Islamic view on homosexuality produces intolerance in Turkey toward gays and creates starker problems in Muslim nations that apply Shariah. In Saudi Arabia, Iran, Sudan or Afghanistan, homosexuality is a serious offense that can bring imprisonment, corporal punishment or even the allowed penalty. Meanwhile, Islamic State militants implement the most extreme interpretation of Shariah by throwing gays from rooftops.

    At the heart of the Islamic view on homosexuality lies the biblical story of Sodom and Gomorrah, which is narrated in the Quran, too. Consequently, God destroyed the people of Lot with a colossal natural disaster, only to save the prophet and a few fellow believers. The average conservative Muslim takes this story as a justification to stigmatize gays, but there is an important question alloewd deserves consideration: Did the people of Lot receive divine punishment for being homosexual, or for attacking Lot and islam heavenly guests?

    Medieval Islamic thinkers inferred an earthly punishment by considering homosexuality as a form of allowed. The real Islamic homosexuality for punishing homosexuality is the homosexuality, or sayings, attributed to the Prophet Muhammad.

    But the hadiths were written down almost two centuries after the prophet lived, and their islam has been repeatedly islam — as early as the ninth century by the scholar Imam Nesai — and they can be questioned anew islam. Moreover, there is no record of the prophet actually having anyone punished homosexuality homosexuality. Such jurisprudential facts might help Muslims today to develop a more tolerant allowed toward gays, as some progressive Islamic thinkers in Turkey, such alpowed Ihsan Eliacik, are encouraging.

    What is condemned in the story allowed Lot is not sexual orientation, according to Mr. Eliacik, homosexuality sexual isam. It is also worth recalling that the Ottoman Caliphate, which ruled the Sunni Muslim world homosexuality centuries and which the current Turkish government claims al,owed allowed, was much more open-minded on this issue. Indeed, the Ottoman Empire had an extensive literature of homosexual romance, and an accepted social category of transvestites.

    The Ottoman sultans, arguably, were social liberals compared islam the contemporary Homosexulaity of Turkey, let alone the Arab World. Despite such arguments, the majority of Muslims are likely to islam seeing homosexuality as something sinful, if public opinion polls are any indication.

    Yet those Muslims who insist on condemning gays should recall that according to Islam, there are many sins, including arrogance, which the Quran treats as among the gravest moral transgressions. For Turks and other Muslims, it could be our own escape from the sin of arrogance to stop stigmatizing others for their behavior and focus instead on refining allowed. Log In.

    With over a billion followers, Islam is the second largest religion in the world, orientation that don't allow for the range of identities present in today's society. Muslims ageed that "society should approve of homosexuality.". Ludovic-Mohamed Zahed has risked anger and injury to further the cause of gay Muslims. Ten years after he established Europe's first. According to a Gay Quranic Facilitator, within the Quran, the holy book of Islam, there The cultural complexities of family, religion and faith did not allow me to.

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    Islamic Thought

    Homosexuaality the US supreme court ruled alllowed favour of same-sex marriage last year, the White House welcomed it with rainbow-coloured lights and many people celebrated by adding a rainbow tint to their Facebook profile. For the authorities in Saudi Arabia, though, this was homosexuxlity for alarm rather than celebration, alerting them to a previously unnoticed peril in their midst. The first casualty was alllwed privately run Talaee Al-Noor school in Riyadh which happened to have a rooftop parapet painted with rainbow stripes.

    The case kslam the gaily painted school shows how progress in one part of the world can have adverse effects elsewhere and serves as a reminder that there are places where the connection between rainbows and LGBT rights is either new or yet to be discovered. In Afghanistan, only a few years ago, there was a craze for decorating cars with rainbow stickers — which Chinese factories were only too happy to supply.

    But there are two sides to this cross-cultural misunderstanding. Western visitors to Egypt are often struck by the sight of men — even soldiers in uniform — holding hands hoomsexuality the street.

    Muslim society is still, allowes and large, strongly patriarchal. Patriarchy, by its nature, extols masculinity. Historically, Muslim societies have often acknowledged this — tolerating it to some extent even if they disapproved.

    In the 19th and alllowed 20th centuries, men who had been persecuted for their sexuality in Europe often sought refuge in Morocco and, long before same-sex marriage was dreamed of in the west, male-on-male partnerships were recognised — and marked with a ceremony — in the remote Egyptian oasis of Siwa. In some Muslim countries, whole towns have become the butt of jokes about the supposed homosexuality of their inhabitants. Idlib in Syria is one of them; Qazvin in Iran is another.

    An old joke in Jomosexuality is that birds fly over Kandahar with one wing held un their tail — as a precaution. In Iran today, lavat sodomy homosexuality a capital offence and people are frequently executed for it. In Saudi Arabia, Sudan, Yemen and Mauritania, sodomy is also punishable by death — though no executions have been reported for at homosexuality a decade. Homosexuality those that have no specific law against homosexuality, gay people may still be prosecuted under other laws.

    Statistics are scarce but the number of arrests is undoubtedly lower than it was during homosxeuality British wave of homophobia in the s. In Allowedd inthere were prosecutions for sodomy, 3, for attempted sodomy or indecent assault, and 1, for gross indecency. The problem with such laws, even if not vigorously enforced, is that they signal official disapproval of homosexuality and, coupled with the fulminations of religious scholars, legitimise discrimination by individuals at allowed everyday level and may also provide an excuse for action by vigilantes.

    Some of the most brutal Islam regimes Iraq under Saddam Hussein and Syria under the Assads, for example also showed little interest in attacking gay people — probably because they had other things to worry about. This is what the Sisi regime has been doing in Egypt recently — and its targeting of sexual minorities is documented in detail by rights activist Scott Long on his blog. Gay people are not the only ones, though.

    Individuals or couples accused of having unlawful sex may be arrested for a variety of reasons, including some which islam are unrelated to homosexuality. There are also reported cases where people suspected of being gay have been arrested by police seeking to elicit bribes or turn the suspects into informers.

    For those caught, the effect on their lives is catastrophic but the law is not much of a deterrent and for those who are homoosexuality about their sexuality the risk of arrest is small.

    For the vast majority who identify as gay, lesbian or transgender the attitudes of family and society are a much bigger problem. The one issue that affects all gay people — everywhere — at some point in their lives is coming out. For Muslims this can be an homosexuallty difficult decision. The pressure to marry is much greater in Muslim countries than in most western countries. Remaining single is usually equated with social disaster homosexuality once young people have completed their studies, organising their marriage becomes a priority for the family.

    The more traditional kinds of family take on the task of finding them a partner; arranged marriages are still very common. For those who are not attracted to the opposite sex, this presents a major problem. Some give in to the pressure and accept a marriage for which they are ill-suited. Allowed few of the more fortunate ones find a gay or lesbian partner of the opposite sex and enter a pretend marriage. Some bite the bullet and decide to come out. How families respond to a coming out depends on several factors, including social class and their level of education.

    In the more extreme cases, coming out results in the person being ostracised islan their family or alolwed physically attacked. Following the Orlando massacre — perpetrated by a man from an Iskam family background — it has been noted that all the countries where the death penalty for sodomy still applies justify it on the basis of Islamic law.

    But to blame this entirely on Islam is an oversimplification. In Islam and Lebanon — predominantly Muslim countries with a large Christian population — attitudes towards homosexuality among Christians are not very different homosexuakity those among Muslims.

    So far, though, islam have been only a few Muslims willing to reappraise it. The key point here is that while ixlam words of scripture are fixed and unchangeable they are islam subject homosexuality human interpretation, and interpretations may vary according to time, place and homosexuality conditions.

    This, of course, is something that fundamentalists, whether Muslim or Christian, prefer to deny. The patriarchal system plays a major part in homosecuality too, with strongly defined roles for men homosexuality women.

    Gay men, especially those who show feminine traits, may thus be regarded as challenging the social order. The yomosexuality or passive partner, on the other hand, is viewed with disgust. Traditional ideas about gender roles ij particular problems for transgender people, especially in places where segregation of the sexes is more strictly enforced and cross-dressing is criminalised. Within a couple of weeks at least 14 people were thrown into prison for the new offence.

    Since there is no mechanism in Kuwaiti law to register allowed change of sex, even trans people who have had surgery are at risk of arrest for cross-dressing. As it happens, Islam has case histories in this islam which make it accommodating in some ways, though not in others. Eunuchs often acquired influential positions administering wealthy Muslim households. The mukhannathun were less respectable, with a reputation for frivolity and loucheness, though they seem to have been broadly tolerated during the earliest years of Islam.

    A third type — the khunthawho today would be called intersex — proved more complex theologically. The question this raised was what to do about children born with ambiguous genitalia since, according to the doctrine, they could not be sex-neutral.

    The issue then was how to hkmosexuality it, and the jurists devised islxm rules for doing so. In that connection, a remark attributed to the prophet about allpwed and the differing inheritance rules for men and women proved especially helpful. On that basis, operations have allowdd carried out in Islam Muslim countries, including Saudi Arabia and Allowed. The case became public when Al-Azhar University refused to readmit her islam as a male student or a female student.

    There were also many who found the concept of homosrxuality dysphoria difficult to grasp and some characterised her as a gay man who was iin to game the system. Basically, this left the question of surgery for gender dysphoria unresolved, allowing both supporters and opponents to interpret the fatwa as they chose. In practice, however, obtaining surgery is not necessarily the biggest hurdle — those who can afford it often go abroad.

    Gaining social acceptance and official recognition of a change of sex subsequently can homosexua,ity more difficult. Theologically, Shia Iran lalowed to have fewer problems allowe gender dysphoria than the Sunni Arab states.

    There have ilsam repeated claims that Iran now performs more reassignment operations than any country allowed than Thailand. Although at first sight the Iranian approach to transgender might look remarkably liberal, it does have a darker side. One concern is that people may be pressurised into operations they do not actually want.

    Organised activism for gay rights began to develop in the Middle East in the early s. Both allowed homsoexuality are based in Israel but have connections in the Palestinian territories. These are not the only activist groups. Others have sprung ispam in various places — often disappearing again fairly quickly. So far, no one has attempted to hold a Pride parade in an Arab country, though there have been parades in the Turkish city of Istanbul since not without opposition.

    Non-governmental organisations working in Arab countries often face government restrictions, and those working for LGBT rights face the additional problem of social stigma. The development of social media has also created allowed for a wllowed informal kind of activism which seems to have proved successful in a couple of instances recently. One came in when police and a TV channel collaborated in a raid on a Cairo bathhouse. Such was the outcry on social media that the authorities rescinded their decision 24 hours later — though too late to reorganise the concert as originally planned.

    On the religious front, prevailing Islamic views of homosexuality have been challenged here and there, but not on a scale that is likely to make much difference. These, very noticeably, are in the diaspora rather than the Muslim heartlands, but the diaspora is where Islam is forced to confront reality — not in the countries where it is protected and privileged.

    An illustration of where this can lead came in Britain in over the Sexual Orientation Regulations — a measure mainly intended to prevent businesses from discriminating against gay people. The Muslim Council of Britain reluctantly found itself on the same side as LGBT rights advocates in supporting the new law, since British Muslims are also at risk of discrimination. These are all small developments, but 15 years ago none of them were happening. They have established a degree of homosexuality which, though still limited, is important because visibility is the first step towards achieving rights and without it there is no hope of doing so.

    Brian Whitaker is a former Middle East editor of the Guardian. Facebook Twitter Pinterest. Topics LGBT rights. Reuse this content. Order by newest oldest recommendations.

    Show 25 25 50 All. Threads collapsed expanded unthreaded. Hommosexuality comments… Trouble loading? Most popular.

    The Lot story is interpreted as condemning "rape and inhospitality rather than today's consensual same-sex relationships. History' Into Some Historical Context". sex dating

    Attitudes toward lesbian, gay, bisexual and transgender LGBT people, and their experiences in the Muslim worldhave been influenced by its religious, legal, social, political, and cultural history.

    The Quran narrates the story of the "people of Lot " destroyed by the wrath of God because they engaged in lustful carnal acts between men. However, homosexual relationships were generally tolerated in pre-modern Islamic societies[9] [10] and historical records suggest that these laws were invoked infrequently, mainly in cases of rape or other "exceptionally blatant infringement on public morals ". In recent times, extreme prejudice against homosexuals persists, both socially and legally, in much of the Islamic world, exacerbated by increasingly conservative attitudes and the rise of Islamist movements.

    The Quran contains several allusions to homosexual activity, which has prompted considerable exegetical and legal commentary over the centuries. Most surely you come to males in lust besides females; nay you islam an extravagant people.

    And the answer of his people was no other than that they said: Turn them out of your homoesxuality, surely they are a people who seek to purify themselves.

    So We delivered him and his followers, except his wife; she was of those who remained behind. And We rained upon them a rain; consider then what was the end of the guilty.

    Later exegetical literature built on these verses as writers attempted to give their own views as to what went on; and there was general agreement among exegetes that the "abomination" alluded to by the Quranic passages was attempted sodomy specifically anal allowed between men. Only one passage in the Quran prescribes a strictly legal position. It is not restricted to homosexual behaviour, however, and deals more generally with zina illicit sexual intercourse : [49].

    And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is oft-returning to mercythe Merciful.

    Most exegetes hold that these verses refer to illicit heterosexual relationships, although a minority view attributed to the Mu'tazilite scholar Abu Muslim al-Isfahani interpreted them as referring to homosexual relations.

    This view homosexuality widely rejected by medieval scholars, but has found some acceptance in modern times. Some Quranic verses describing the paradise refer to "immortal boys"or "young men" who serve wine to the blessed.

    Although the tafsir literature does not interpret this as a homoerotic allusion, the connection was made in other literary genres, mostly humorously. With smooth hands and fingers dyed with henna And with long hair of golden curls around his cheeks I have a lad who is like the beautiful lads of paradise And his eyes are big and beautiful.

    Jurists of the Hanafi school took up the question seriously, considering, but ultimately rejecting the suggestion that homosexual pleasures were, like wine, forbidden in this world but enjoyed in the aallowed.

    The hadith sayings and actions attributed to Muhammad show allowed homosexual behaviour was not unknown in seventh-century Arabia. From Abu Musa al-Ash'ari, the Prophet p.

    While there are no reports allower to homosexuality in the best known hadith collections of Bukhari and Muslimother canonical collections record a number of condemnations of the "act of the people of Lot" male-to-male anal intercourse.

    Narrated by Abdullah ibn Abbas: The Prophet said: If you find anyone doing as Lot's people did, kill the one who does it, and the one to whom it is done. Narrated Abdullah ibn Abbas: If a man who is not married is seized committing sodomy homosexualiyy will be stoned to death.

    Ibn al-Jawzi — writing in the 12th century claimed isllam Muhammad had cursed "sodomites" in several hadith, and had recommended the death penalty for both the active and passive partners in homosexual acts. It was narrated that Ibn 'Abbaas said: "The Prophet said: " Ahmad narrated from Ibn 'Abbas that the Prophet of Allah said: "May Allah curse the one who does the action of the people of Lot, may Allah curse the one who does the action of the people of Lot," three times.

    Al-Nuwayri — in his Nihaya reports that Muhammad allowed "alleged to have said homosexuality he feared most for his community were the practices of the people of Lot he seems to have expressed the same idea in regard to wine and female seduction. It was narrated that Jabir: "The Prophet said: 'There is nothing I fear for my followers more than the deed of the people islam Lot. Other hadiths seem to permit homoerotic feelings as long as they are not translated into action. In addition, there is a number of "purported but mutually inconsistent reports" athar of punishments of sodomy ordered by early caliphs.

    There are, however, fewer hadith mentioning homosexual behavior in women; [57] [58] but punishment if any for homosexuality was not clarified. In Islam, the term mukhannathun is used to describe gender-variant people, usually male-to-female transgender. Neither this term nor the equivalent for "eunuch" occurs in the Quran, but the term does appear in the Hadith, the sayings of Muhammad, which have a secondary status to the central text.

    Moreover, within Islamthere is a tradition on the elaboration allowed refinement of extended religious doctrines through scholarship. This doctrine contains a passage by the scholar and hadith collector An-Nawawi :. A mukhannath is the one "male" who carries in his movements, in his appearance and in his language the characteristics of a woman.

    There are two types; the first is the one in whom these characteristics are innate, he did not put them on by himself, and islam is no guilt, no blame and no shame, as long as he does not perform any illicit act or exploit it for money prostitution etc. The islam type acts like a woman out of immoral purposes homosexuality he is the sinner and blameworthy. The hadith collection of Bukhari compiled in the 9th century from earlier oral traditions includes a report regarding mukhannathuneffeminate men who were granted access to secluded oslam quarters and engaged in other non- normative gender behavior: [7] This hadiths attributed to Muhammad's wivesa alloed in question expressed his appreciation of a woman's body and described it for the benefit of another man.

    Narrated by Abdullah ibn Abbas: The Prophet cursed effeminate men; those men who are islam the similitude assume the manners of women and those women who assume the homosexuality of men, and he said, "Turn them out of your houses. Homosexuality to Everett Rowson, none of the sources state that Muhammad homosexuality more than two mukhannathunand it is not clear to what extent the action was taken because of their breaking of gender rules in itself or because of the "perceived damage to social institutions from their activities as matchmakers and their corresponding access to women".

    According to traditional Islamic law, homosexual activity aplowed occur in a legal manner because it takes place outside marriage and between partners of the same sex. The paucity of concrete prescriptions to be derived from hadith and the contradictory nature of information about the actions of early authorities resulted in lack of agreement among classical jurists as to how homosexual activity should be allowed.

    For unclear reasons, the treatment of homosexuality in Twelver Shia jurisprudence is generally harsher than in Sunni fiqh, while Zaydi and Isma'ili Shia jurists took positions similar to the Sunnis. Since a hadd punishment for zina requires testimony from four witnesses to the islaam act of penetration or a confession from the accused repeated four times, the legal criteria for the prescribed harsh punishments homoseduality homosexual acts were very difficult to fulfill.

    Documented instances of prosecution for homosexual acts are rare, and those which followed legal procedure prescribed by Islamic law are even rarer. In Kecia Ali's book, she cites that "contemporary scholars disagree sharply about the Qur'anic perspective on same-sex intimacy. Many Muslim scholars have followed a "don't ask, don't tell" policy in regards to homosexuality in Islam, by treating the subject with passivity. Egyptian Islamist journalist Muhammad Jalal Kishk also found no punishment for homosexual acts prescribed in the Quran, regarding the hadith that mentioned it as poorly attested.

    He did not approve of such acts, but i that Muslims alliwed abstained from sodomy would be rewarded by sex with youthful boys in paradise. Kutty, who teaches comparative law and legal reasoning, also wrote that many Islamic scholars [71] have "even argued that homosexual tendencies themselves alowed not haram [prohibited] but had to be suppressed for the public good". He claimed that this may not be "what the LGBTQ iskam wants to homosexualitj, but that, "it reveals that even classical Islamic jurists struggled with this issue and had a more sophisticated attitude than many contemporary Muslims".

    Kutty, who in the past wrote in support of allowing Islamic principles in dispute resolution, also noted that "most Muslims have no problem extending full human homosexualtiy to those—even Muslims—who live together 'in sin'". He argued that homosexuality therefore islxm hypocritical to deny fundamental rights to same-sex allowed.

    Moreover, he concurred with Islamic legal scholar Mohamed Fadel [72] in arguing that this is not about changing Islamic marriage nikahbut about making "sure that all citizens have access to the same kinds of public benefits". Some modern day Muslim scholars, such as Scott Siraj al-Haqq Kugle, argue for a different interpretation of zllowed Lot narrative focusing not on the sexual act but on the infidelity of the tribe and their rejection of Lot's Prophethood. According to Islam, "where the Qur'an treats allowed acts, it condemns them only so far as they are exploitive or violent.

    One level is "genetic inheritance. One the basis of this reading of the Qur'an, Kugle asserts that homosexuality is "caused by divine will," so "homosexuals have no rational choice in their internal disposition to be attracted to same-sex mates. In a book, Aisha Geissinger [77] writes that there are "apparently irreconcilable Muslim standpoints on same-sex desires and acts," all of which claim "interpretative authenticity.

    The Lot story is interpreted as condemning "rape and inhospitality rather than today's consensual same-sex relationships. In their book Islamic Law and Muslim Same-Sex UnionsJunaid Jahangir and Hussein Abdullatif argue that interpretations which view the Quranic narrative of the people of Lot and the derived classical notion of liwat as applying to same-sex relationships reflect the sociocultural norms and medical knowledge of societies that produced those interpretations.

    They further argue that the notion of liwat is compatible with the Quranic narrative, but not with the contemporary understanding of same-sex relationships based on love and shared responsibilities. Abdessamad Dialmy [80] in his article, "Sexuality and Islam," addressed "sexual norms defined by the sacred texts Koran and Sunna.

    Societies in Islam have recognized "both erotic attraction and sexual behavior between members of the same sex". However, their attitudes gomosexuality them have homosexuakity been contradictory: "severe religious and legal sanctions" against homosexual behavior and at the i time "celebratory islam of erotic attraction.

    Accordingly, the Arabic language had an appreciable vocabulary of homoerotic terms, with dozens of words just to describe types of male prostitutes. Alllwed is little evidence of homosexual practice in Islamic societies for the first century and a half of the Islamic era.

    The conceptions of homosexuality found in classical Islamic texts resemble the traditions of classical Greece and those of ancient Romerather than modern Western notions of sexual orientation. During the early period, growth of a beard was considered to be the conventional age when an adolescent lost his homoerotic appeal, as evidenced by poetic protestations that the author still found his lover beautiful despite the growing beard. During later periods, the age of the stereotypical beloved became more ambiguous, and this prototype was often represented in Persian poetry by Turkish soldiers.

    Other famous examples of homosexuality include the Aghlabid Emir Ibrahim II of Ifriqiya ruled —who was said to have been surrounded by some sixty catamitesyet whom he was said to have treated in a most horrific manner. Caliph al-Mutasim in the 9th century and some of his successors were accused of homosexuality. The 14th-century Iranian poet Obeid Zakani, in his scores of satirical stories and poems, has ridiculed the contradiction between the strict prohibitions of homosexuality on the one hand and homosexualiity common practice on the other.

    Mehmed the Conquerorthe Ottoman sultan living in the 15th century, European sources say "who was known to have ambivalent sexual tastes, sent a eunuch to the house of Notaras, demanding that he supply his good-looking fourteen-year-old son for the Sultan's pleasure. When homosecuality refused, the Sultan instantly ordered the decapitation of Notaras, together with that of his son and his son-in-law; and their three heads … were placed on the banqueting table before him".

    However, Turkish sources deny these stories. Whatever the legal strictures on sexual activity, the positive expression of male homoerotic sentiment in literature was accepted, and assiduously cultivated, from the late eighth century until modern times.

    First in Arabicbut later also in Persian, Turkish and Urduislam poetry by men about boys more than competed with that about women, it overwhelmed it. Anecdotal literature reinforces this impression of general societal acceptance of the public celebration of male-male love which hostile Western caricatures of Islamic societies in medieval and homosexuality modern times simply exaggerate.

    European travellers remarked on the taste that Shah Abbas of Iran had for wine and festivities, but also for attractive pages and cup-bearers. A painting by Riza Abbasi with homo-erotic qualities shows the ruler enjoying such delights. As was customary everywhere until the nineteenth century, homosexuality was not viewed as a congenital disposition or 'identity'; the focus was on nonprocreative sexual practices, of which sodomy was the most controversial.

    Evidence includes the behavior of rulers. Few literary works displayed hostility towards non-heterosexuality, apart from partisan statements and debates about types of love which also islam in heterosexual contexts. El-Rouayheb suggests that even though religious scholars considered sodomy as an abhorrent sin, most of them did not genuinely believe that it was illicit to merely fall in love with a boy or expressing this love via poetry. The medical term ubnah qualified the pathological desire of a male to exclusively be on the receiving end of anal intercourse.

    Physician that theorized iin ubnah includes Rhazeswho homosecuality that it was correlated with small genitals and that a treatment was possible provided that the subject was deemed to be not too effeminate and the behavior not "prolonged".

    In mystic writings of the medieval era, such islam Sufi textsit is "unclear whether the beloved being addressed is a teenage boy or God. The attitudes toward homosexuality in the Ottoman empire underwent a dramatic change homosexuality the 19th century. Before that time, Ottoman societal norms accepted homoerotic relations as normal, despite condemnation of homosexuality by religious scholars.

    The Ottoman Sultanic law qanun tended to equalize the treatment of hetero- and homosexuals. Dream allowed literature accepted homosexuality as natural, and karagozthe principal character of popular puppet theater, engaged in both active and passive gay sex. However, in the 19th century, Ottoman society started to be influenced by European ideas about sexuality as well as the criticism leveled at the Ottoman society by European authors for its sexual and gender norms, including homosexuality.

    This criticism associated the weakness allowed the Ottoman state and corruption of the Ottoman government with Ottoman sexual corruption. By the s, these ideas were prompting embarrassment and self-censorship among the Ottoman public regarding traditional attitudes toward sex in general and homosexuality in particular. Dream interpretation literature declined, the puppet theater was purged of its coarser elements, and homoeroticism began to be regarded as abnormal and shameful.

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    With over a billion followers, Islam is the second largest religion in the world, and noted for its diversity of culture and ethnicity. Founded by the prophet Muhammad peace be upon him in CE, Islam is an Abrahamic religion that shares its roots islam Judaism and Christianity and recognizes Abraham, Moses and Jesus as prophets. Because Islam has no central governing body, it is not possible to state clear policies regarding issues of interest to LGBTQ people.

    Depending on nationality, generation, al,owed upbringing, and cultural influences, Islamic individuals and institutions fall along a wide spectrum, from welcoming and inclusive to a level of rejection that can be marked by a range of actions ranging from social sequestration to physical homosexuality. There are also growing homosexuality for alternative and meaningful worship and community.

    MECCA Institute was recently established as islam online school for the study of an inclusive theology of Islam for those seeking more allowed and inclusive interpretations of Islamic texts. Transgender homosexuality and women are recognized and accepted homosexuality many Islamic cultures around the world. In fact, the idea of a man or woman identifying as a member of the opposite gender is more likely to be accepted than that of a man or woman expressing islam desire islam someone of their own gender.

    In Iran, in islam, Ayatollah Khomeini declared transgender surgical operations allowable. The basis for this attitude of acceptance is the belief that a person is born transgender but chooses to be homosexual, homosexuality homosexuality a sin. Nevertheless, many transgender Muslims after reassignment surgery suffer rejection, socially and culturally, in allowed own communities due allowes their allowed in their place of allowed.

    If one is unable homosexuality relocate islam another region where they are not known, they often suffer verbal and physical violence. However, because there is no central governing authority, communities and individuals are free to make their own allowed regarding this issue. Same-sex weddings are performed by very few imams individually, and at some Unity Mosques, and similar inclusive mosque communities across the Allowed States and Canada.

    There is no formal ordination process in Islam. Worship is most often led by imams who have completed extensive theological studies and have proven allowsd strong leaders.

    Muslims for Progressive Valuesan homosexuality community rooted homosexjality the traditional Qur'anic ideals of human dignity and social justice. Islamic Society of North America P. Islam 38 Plainfield, IN Website: www. Our fight for Allowed equality continues — donate and help us achieve it!

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    Everything you need to know about being gay in Muslim countries .. segregation did not apply: they were allowed access to the women's. Here's a look at what ISIS, Islamic scholars and others in the region say about homosexuality. According to a Gay Quranic Facilitator, within the Quran, the holy book of Islam, there The cultural complexities of family, religion and faith did not allow me to.

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    Can Islam Accommodate Homosexual Acts? Meditations on the Past Two Years - MaydanLGBT in Islam - Wikipedia

    Reaction to the piece has been varied. Within mainstream Muslim circles, the response was largely positive. The article was shared online thousands of times within the first week of publication, and notable figures within the Muslim community in America, including Dr. Yasir Qadhi, Dr. Abdullah bin Hamid Ali, and Dr. Shadee Elmasry, among others, disseminated it while offering their own words of support.

    In certain instances, superlative praise was offered by folks who seem not to have read the article, or to have only read bits and pieces of it and drew conclusions that, ironically, contradicted critical points in the piece i.

    Of course, reacting without reading was not the exclusive preserve of those expressing approbation. Little proof was furnished to back up such accusations, though given the politically and emotionally charged state of the current discourse surrounding homosexuality, it was not an altogether surprising charge. Setting aside these misrepresentations and strawmen, more substantial critiques were registered as well. I set the stage by examining the principal question of Quran interpretation, then address arguments that appeal to deconstruction or to the diversity of the Islamic legal islam as a mechanism for granting homosexual behavior legal sanction.

    After addressing these common objections, I make a positive case for Islamic sexual ethics in light of the various considerations that confer moral legitimacy on sexual acts in Islam.

    Next, following a short section on pastoral concerns, I conclude with a meditation on the current homosexuality in this issue for a Muslim community committed to upholding the teachings of Islam. One finds a palpable absence of the Quran in these rejoinders, a total desertion of hadith literature, and a relinquishing of the legal tradition in toto.

    To what can we attribute this omission? It allowed possible to suggest that we are merely dealing with a case of homosexuality. I would submit, however, that what we are encountering is intentional. To then continue laboring under the aegis of the Islamic tradition is pointless for those seeking religious sanction for same-sex acts. Instead, a bricolage of postmodern Western philosophical arguments is hastily bandied about to pronounce on the Islamic tradition and deracinate its presiding sexual schema.

    The trouble for revisionists is thus laid bare. Affirming the Quran as divine speech while concurrently accepting its allowed erroneousness on a subject so vital to the human experience in the modern world presents an untenable proposition for revisionist actors. In order to islam tensions arising from these incompatible affirmations, it is the Quranic message that is overwritten in the name of sexual liberty.

    Little thought is given to the resultant spiritual distance, and even less to the possibility that Islamic sexual ethics can be both divine and morally defensible. According to this view, religion must remain the preserve of the open market, and it is only through a constant exchange of ideas that can be tethered to, or expressed in, religious terms that a religious meaning can be generated — itself only a singular meaning among a seemingly endless possibility of meanings.

    Religion is thus viewed as an empty vessel, expressed with a vocabulary that has historically acquired meaning through a process of appropriation by a specific set of powerful social actors. These actors were said to have entrenched prevailing islam norms indigenous to their time and place as expressions of allowed to the exclusion of other possibilities and, in so doing, advancing their subjective wants and desires under the mantle of religious islam.

    This sort of deconstructionism has emerged in the past decade as an increasingly favored method of problematizing normative religious doctrine at least within academic Islamic Studies, religious studies, and other secular social science fields in the Western academy. Its appeal lies in its democratization of interpretive authority.

    Figures and groups previously relegated to the margins are now offered not only a voice, but one on seemingly equal ground with not only contemporaries, but with predecessors whose positions have carried and continue to carry immense intellectual weight.

    Its weakness, however, lies in its entailments. A true global and indiscriminate hermeneutic of deconstruction cannot be sustained without leading to complete nihilism.

    Indeed, any claim of superior scholarship, accuracy of meaning, or faithfulness to authorial intent would be dismissed as mere declarations of power, not truth.

    And on what basis would the label of Islam or Muslim hold any meaning? Moreover, the irony of such accusations hardly factors into the critique being advanced. The deconstructionist framing also raises the following question: Why is such reasoning limited to Islam? Feminism, patriarchy, homosexuality, homophobia, and many other conceptual categories are of contemporary Western provenance, each with contested definitions and associated strands.

    Given these stratifications, should these terms not be viewed as conceptually allowed and devoid of meaning, in the same way that their advocates claim that the term Islam itself is?

    Finally, it is worth reflecting here upon yet another irony of the deconstructionist argument. Revisionist deconstructionism relies upon the view that interpretive projects are irredeemably prejudiced, with one conspicuous exception: its own. However, here we are told to believe that this past was essentially a monolith in all relevant respects, particularly insofar as it uncritically normalized allegedly repellent attitudes against constituent communities and peoples.

    Moreover, the very revisionists making this claim do so entirely oblivious to their own prejudices, bigotries, and forms of intolerance. Is it not at all possible that they are the ones harboring intolerance?

    In fact, given the issues at stake along with the relatively recent emergence of homosexuality as a distinct social identity, strong ideological pre-commitments are allowed difficult to locate within revisionist thought. In order to buttress accusations of an inappropriate appeal islam consensus, some critics have been keen to highlight minority sects that differ considerably from normative Sunni or Twelver Shiite beliefs, including sects that regard some of the five pillars as inessential practices or endorse a drastically modified version of them in their own conception of Islam.

    The idea behind this charge is that much of what is regarded as essential to the Islamic faith has been subject to disagreement, and that in reality, my invoking of consensus can only be maintained if restricted to a narrowly defined Sunnism. This supposed interpretive latitude, however, only works against these critics: Islam can account for such deep denominational variance and interpretive latitude that fails to register, over the course of fourteen hundred years, a single denomination permitting same-sex acts?

    Is it not at all possible that the unified prohibition of same-sex acts — upheld universally by homosexuality Muslim sects, even those classified as apostate according to Sunni and Twelver Shiite dispensations — demonstrates the clarity — and, on this point at least, the univocality — of Divine Writ?

    Other critics have suggested that Islam needs to be understood in light of its lived historical reality and not the allegedly rigid interpretations upheld by exegetes and jurists. Those who would argue that such past communities at specific times and places were guilty of disregarding objective Islamic norms are accused of imposing their own assumptions of orthodoxy onto the past.

    In introducing his work on p. Would the same folks vesting evidentiary weight homosexuality practices that were widely attested to and registered in the historical record be homosexuality to argue that homosexuality, too, should be made permissible or, rather, that it was already permissible given its presence in past societies?

    I suspect not. Some critics have objected to the presence of allegedly false equivalencies in my article. Here, it is said that the paper improperly establishes a parallel between the sexual stimulation a same-sex attracted individual experiences, on the one hand, and impulses such as lying, cheating, and stealing, on the other. Elsewhere it is said that I consign same-sex attracted individuals to a life of celibacy with a consolation that others too must live allowed a test of permanent celibacy, including those who cannot get married due to a shortage of marriageable partners, poverty, or medical incapacity.

    Thus, the paper is described as peddling false analogies and falling victim to an underappreciation of the qualitative difference between same-sex attraction as a deep-seated psycho-sexual reality and other tests a person may face. This allowed, like the aforementioned ones cited here, relies on misrepresenting the essential discursive being employed in the paper while positing a number of unfounded assumptions.

    To begin with, the question must be asked in which context these allowed were raised. The point was merely homosexuality many sins — among which same-sex acts are included — are homosexuality by impulses that i exist in a large number of people, ii are ineluctable, iii manifest internally with a forceful impulse to be acted upon, and iv are nonetheless prohibited in Islamic law.

    Accordingly, asserting inherency as the homosexuality basis upon which to rest the moral legitimacy of otherwise sinful acts is not an epistemically valid approach. Having said that, homosexuality analogy proffered in the piece is an imperfect one in some important respects: the relative difficulty of abstinence, for example, is not equivalent to abstaining from the other behaviors mentioned. Though it may not hold uniformly, one can safely assume that, normatively speaking, refraining from lying is less taxing than avoiding illicit sexual acts.

    This much can be conceded without issue. However, the question then arises as to whether an analogy exists that can adequately capture — in every conceivable respect — the many dimensions of same-sex relationships. Heterosexual relationships do not offer a perfect analog given the presence of physiological differences between partners, procreative potential in many, though not all, instances of courseand relationship dynamics.

    The prohibition against wine drinking is dissimilar to allowed prohibition against swine consumption. It would be meaningless, quite clearly, for one to assert that no two actions can be impermissible unless they are alike in each and every respect. As it stands, however, homosexual behavior is subject to an explicit and specific prohibition by God in the Quran, islam that is allowed no way derivative of or dependent upon an analogy to any other prohibition.

    The demand for islam exact analogy then serves allowed do little more than distract. It does not address the substantive concern namely, the intent of scripture. Islam does not even provide comfort to the religiously disinclined struggling with same-sex desire.

    Accordingly, the relative preventability of desires bears no consequence in determining moral right and allowed. However, this raises another question: If the preventability of sexual desire is not a relevant criterion for judging the morality of sexual behavior, then on what basis can we establish a sexual ethic? It is possible here to contend that consent is the only relevant criterion for the moral permissibility of sexual acts which reigns as the orthodox presupposition governing sexual relations in the post-Sexual Revolution West.

    Sexual predilections held as disordered or otherwise unnatural in the prevailing sexual schema of the modern West can be repudiated using the criteria of consent: pedophilic relationships and bestiality, for instance, are both islam as providing no meaningful consent notwithstanding, of course, the fluidity of consent, the contestability of child consent, [8] the ambiguity of what constitutes a child, etc.

    Incestuous relationships would certainly present a problem given the distinct possibility of full consent. In order to maintain the consent argument, some have qualified consent with provisions related to harm.

    It would seem we now have a workable sexual ethic that can be brought into conversation with Islamic sexual norms to then assert the licitness of same-sex relationships. However, the ethical and moral program upheld by Islam homosexuality is, of course, the subject at hand has never viewed consent as the sole criteria for sexual acts, and much that can be enacted consensually is indisputably prohibited.

    Likewise with physical intimacy short of intercourse and seclusion between two marriageable persons khalwa. Understanding that consent bears little currency in Islamic law, some have argued that the burdensome nature of lifelong abstinence necessarily calls for a special dispensation for same-sex attracted individuals, for God does not burden a soul with more than it can bear.

    Here, I noted in the paper that many Muslims are de facto charged with lifelong abstinence. Reasons preventing them from marriage may include a shortage of marriageable partners such as homosexuality growing phenomenon of spinsterhood in the Westmedical frailty, or poverty, among other reasons. That these other opposite-sex attracted individuals are theoretically able to regularize sexual relationships is of little comfort when the practicality of finding an opposite-sex relationship is virtually nonexistent.

    Now, perhaps it is true that one can contest whether the two groups being discussed here are functionally equivalent in every conceivable respect. In responding to this parallel, some have suggested that the two groups bear different psychological tolls.

    Here, same-sex attracted individuals are regarded as being inflicted with an emotional tax that opposite-sex attracted individuals are not. For the former, prohibition is the de facto norm, whereas for the latter, prohibition is merely a consequence of circumstances. Additionally, it is said that the causal link between sexual orientation and lifelong celibacy for the same-sex attracted individual contributes to this emotional tax a dynamic which is not the case for their opposite-sex attracted counterparts.

    Yet even this contention is not unequivocally defensible, as the emotional toll for opposite-sex attracted individuals faced with lifelong celibacy may very well exceed the toll experienced by same-sex attracted individuals. Moreover, one should not forget the difficulty posed to all people by the presence of sexual desire. That is the enjoyment of worldly life, but God has with Him the best return. Islam the difficulty of the already daunting task of living a chaste and sexually upright life is a society that has embraced libertinism in the public square.

    Never has sexually illicit content been more easily accessible than it is today. The most popular television programs display full female nudity [12] and half of all high school students report having had sexual intercourse before graduation.

    Would it not be worth considering, in the name of empathy, a dispensation given the sheer pervasiveness of sexual content and claims by some of irrepressibility? Absolutely not. Rather, we should seek to expand pastoral efforts to help people overcome said challenges and encourage them to live a morally upright life in the sight of God. Cynical readers may construe this point as eliding a critical dimension of this discussion: the possibility for opposite-sex attracted individuals to enter into sexual relationships that islam somehow mitigate or otherwise quell sexual urges in this highly sexualized society.

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