Homosexuality in islam quran

Homosexuality

According to a Gay Quranic Facilitator, within the Quran, the holy book of Islam, there are chapters, verses, words and letters. I asked. Dear brother in Islam, we do really appreciate your question, which shows how As to the issue of how the homosexual person is judged in an Islamic State, the. which criminalises homosexuality and dem- onstrates that such law is inconsistent with the Quran. Hadith were collected in the second half of the second century.

The Islamic condemnation of homosexuality is based squarely on the Qur'anic story of the Prophet Lut (known as Lot in the Judeo/Christian context). This story is. Friday essay: The Qur'an, the Bible and homosexuality in Islam his companions that are comparable in authority to the Qurʾan itself), there is. Here's a look at what ISIS, Islamic scholars and others in the region say about homosexuality.

The Islamic condemnation of homosexuality is based squarely on the Qur'anic story of the Prophet Lut (known as Lot in the Judeo/Christian context). This story is. I set the stage by examining the principal question of Quran . Kugle's work, to which my piece attends, is entitled Homosexuality in Islam – not. Friday essay: The Qur'an, the Bible and homosexuality in Islam his companions that are comparable in authority to the Qurʾan itself), there is.






Thousands marched joyfully carrying rainbow flags until the police began dispersing them with water cannons. Are you offended by the words of our prophet?!

All of this suggests that both Turkey and quran Muslim world need to engage in some soul-searching when it comes to tolerance for their gay compatriots. Of course this intolerance is not exclusive to either Turks or Muslims.

According to the International Lesbian, Homosexuality, Bisexual, Trans and Intersex Association, Turkey scores slightly better on measures of gay rights when compared with some nearby Islam nations such as Quran, Armenia and Ukraine. Among them are two of the most popular Turkish entertainers of homosexuality past half-century: The islam Zeki Muren was flamboyantly gay and the singer Bulent Ersoy is famously transsexual.

Their quran 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 homosexuality problems in Muslim nations that apply Shariah. In Saudi Arabia, Iran, Sudan or Afghanistan, homosexuality is a homosexuality offense that can bring imprisonment, corporal punishment or even the death quran.

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 islam of Sodom and Gomorrah, which is narrated in the Quran, homosexuality.

Consequently, God destroyed the people of Lot with a colossal natural disaster, only to save the prophet and a few homosexuality believers. The average conservative Muslim islam this story as a justification homosexuality stigmatize gays, but there is an important question that deserves consideration: Did the people of Lot receive divine punishment for being homosexual, or for attacking Lot and his heavenly guests?

Medieval Islamic thinkers inferred an earthly quran by considering homosexuality as a form of adultery. The real Islamic basis for punishing homosexuality is the hadiths, or sayings, attributed to the Prophet Muhammad. But the hadiths were written down almost two quran after the prophet lived, and islam authenticity has been repeatedly questioned — as early as the ninth century by the scholar Imam Nesai homosexuality and they can be questioned anew today. Moreover, there is no record of the prophet actually having anyone punished for homosexuality.

Such jurisprudential facts islam help Muslims today to develop a more tolerant attitude toward gays, as some progressive Homosexuality thinkers in Islam, such as Ihsan Eliacik, are encouraging. What is condemned in the story of Lot is not sexual orientation, according to Mr. Eliacik, but sexual aggression. It is also worth recalling that the Islam Caliphate, which ruled the Sunni Muslim world for islam and which the current Turkish government claims to emulate, was much more open-minded on quran issue.

Homosexuality, the Ottoman Empire had an quran literature of homosexual romance, and an accepted social category of transvestites. Quran Ottoman sultans, arguably, were social liberals compared with the contemporary Islamists of Turkey, let alone the Arab Quran. Despite such arguments, the majority of Muslims are likely to keep 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 islam our own escape from the sin of arrogance to stop stigmatizing others for their behavior and focus instead on refining ourselves. Log In.

They all follow a similar pattern, but the details change from one telling to the next, as we shall see. This story of Lot and his family and the destruction of Sodom and Gomorrah is mentioned in verses , , , , , , , , and The first thing to note is that these Qur'anic passages are second hand accounts: Muhammad, in telling the story of the Prophet Lut, is repeating what he has heard from other sources. It is said in many of Muhammad's biographies that he was heavily influenced by the Jewish and Christian.

As for the history of this story, the Gay Almanac says, 'According to the Book of Genesis, the cities of Sodom and Gomorrah are destroyed with fire and brimstone.

This is interpreted by Philo of Alexandria centuries later, and then by religious writers, to have been a wrathful God' s punishment for the homosexuality of the inhabitants. That interpretation, although common, hinges on an unlikely translation of the ambiguous Hebrew word meaning 'to know'. The term is used times in the Old Testament; in only 15 of those times is it used as a euphemism for sexual activity.

According to many modem-day scholars, it is likely that the story of Sodom and Gomorrah did not involve homosexuality at all. In the first line of the Qur'anic passage cited above, the Prophet Lut says to his people, 'Why do you commit this lecherous act which none in the world has committed before? We assume this because of the next passage which states, 'In preference to women, you satisfy your lust with men. Even so, there are a variety of questions we could ask.

What exactly was this 'lecherous act'? Was it sodomy between males, or sodomy between males and females? And for that matter, what exactly do we mean by the term sodomy? Was it rape, or abuse, or the pursuing of multiple sex partners, or sex with children?

And when the Qur'an says, 'In preference to women, you satisfy your lust with men', what, again, does it mean? That the inhabitants were leaving their natural disposition toward heterosexual relationships and experimenting with homosexuality , even though they were not homosexual?

Or something else entirely? Are we to assume it is okay to approach women with 'lust' but not men? And again, what exactly is the 'lust' we're talking about? Is it sodomy? Oral sex? Pre-marital sex? Or does this passage simply mean that sexual activity was being approached in an abusive manner? The next line says, 'His people made no answer, and only said: 'Drive them out of the city.

They profess to be pure. The reasons for this are not clear: perhaps they wanted to sexually abuse the angels, an idea that gains credence when one reads other accounts of this story in which Lut offers his two daughters to the crowds for their sexual enjoyment. Whatever the reason, what the crowd was demanding was that Lut be inhospitable to his guests. And this could have been - indeed, very probably was - the 'sin' of the people of Sodom.

So a cardinal rule of Lot's society was to offer hospitality to travelers. The same rule is a traditional part of Semitic and Arabic cultures. This rule was so strict that no one might harm even an enemy who had been offered shelter for the night. The idea was to insult the men by treating them like women. It begins to seem as though the discussion of homosexuality was more or less an after thought, and certainly not the main issue at hand.

The whole point of the story involves the arrival of the two angels who have been sent by Allah to save Lut and his family before the cities were destroyed. Another point to note is that the details of this story change from one telling to the next in the Qur'an.

For example, we are sometimes told that it was Lut's wife who was destined to be left behind, and sometimes we are told it was an 'old woman'. It would seem most odd to refer to Lut's wife, the wife of a prophet, as just an 'old woman'. Sura reads: 'So we saved him and his whole family except one old woman who remained behind.

Was it his 'whole family' or his wife? The conversations Lut is recorded to have had also vary - sometimes greatly - from one telling to the next. In some tellings of the story the inhabitants are reported to have said nothing; in others, they did indeed respond to Lut.

Even the form of the story itself varies. In Sura we read: 'They lusted after his guests, so We put out their eyes and said: 'Taste My punishment and My commination!

It would seem a rather significant part of the story if Allah did indeed 'put out' the eyes of the inhabitants and speak directly to them. And yet in no other account are these rather significant facts mentioned. In some tellings, the people are said to have accused the 'messengers of lies' - in other words, they scoffed at the prophets sent to them, abused them, mistreated them. Sura reads, 'The people of Lut rejected the warnings.

But in other tellings, it is the sexual aspects of the story which are emphasized, or their inhospitality to Lut's guests. Another version of the story, as told in Sura , reads this way: 'The people of Lut accused the messengers of lies. When their brother Lot said to them: 'Will you not take heed? I have been sent as a trusted messenger to you. So fear God and listen to me. I ask no recompense of you for this. My reward is due from none but the Lord of all the worlds.

Why do you go for males unlike all other creatures leaving the consorts your Lord has made for you? But you are a people who exceed the bounds. Lot said: '1 am disgusted with your actions. Then We destroyed the rest of them. This is much different from the story we originally quoted: 'And we sent Lot, who said to his people: 'Why do you commit this lecherous act which none in the world has committed before?

In preference to women you satisfy your lust with men. Indeed you are a people who are guilty of excess.

And We rained down on them a shower of stones. So witness the end of sinners! What really happened in Sodom and Gomorrah - and how will we ever know, with any certainty? We could say, for the sake of argument, that the inhabitants were destroyed because they were 'exceeding the bounds. The Qur'an details the stories of numerous communities that were destroyed for their evil ways - what has that to do with us, today, here and now? Perhaps homosexuals in Sodom and Gomorrah were given over to all sorts of perversions - multiple sexual partners, prostitution, wickedness of every kind.

Perhaps they so aroused the wrath of Allah that the cities they lived in were completely destroyed. Were the people destroyed simply because they were homosexual? If that is indeed the case, why did Allah make them homosexual to start with? Or were they destroyed because they were exceeding the bounds of decency, and not simply because they were homosexual?

The strongest Islamic argument against homosexuality is based on the story of Sodom and Gomorrah, and on the belief that since Allah destroyed these two cities, homosexua1ity must, consequently, be wrong. But the argument is rather weak. The story itself is not clear on whether the inhabitants were destroyed simply because of their sexuality , or because of other factors - inhospitality, for example, or inappropriate sexual conduct.

This is a crucial distinction. Are homosexuals, simply by the very fact of their homosexuality , displeasing to Allah and thus worthy of destruction? And, if this is so, then why does Allah create homosexuals to begin with? Homosexuality is then used as an argument to show how corrupt the West is. Gay, bisexual and lesbian Muslims have become increasingly visible in recent years.

They often say that we should not condemn each other that way and that Allah himself has created diversity. In information provision, teachers and advisers must think carefully about the position from which they are doing this. If you are a Muslim yourself, you have a very different position than if you have a different belief or do not believe.

And then the choice of whether or not to comment on the Quran and other Islamic regulations is not self-evident. You can only do that if you know are an expert on Islam. Even then, make sure not educate with a judgmental view of Islam. For non-Muslim teachers and activists we recommend not to get drawn into a religious discussion but to enter into a dialogue about democracy and how we can live together while dealing well with differences.

The Wikipedia page on LGBT in Islam is quite comprehensive about the Quran, the other religious texts and the historic and social context. Homosexuality is rejected in a number of places in the Koran. A few examples: "Lut" is the same as "Lot" in the Bible. There is no clear prohibition of sex between women in the Quran. Transgenderism does not occur in the Quran.

There are convictions of effeminate men possibly eunuchs and "women who imitate men" in the Hadith. Allegedly, Mohammed banished effeminate men, but did not kill them because they were also believers. In Islam there is a debate about whether transgender people imitate the opposite sex which is considered reprehensible or whether they are in the wrong body. Ayatollah Khomeini issued a fatwa in authorizing sex operations. Nevertheless, Muslim transgender people in most Muslim countries including Iran, even though they can get operations still suffer from discrimination.

A more free interpretation of the Quran is that Allah gives people their own responsibility to lead a good life. Clergy should not condemn this, that is the right of Allah alone. Like other forms of sex, homosexuality would only be bad when it comes to abuse, excess or violation of public honor. Some modern gay and lesbian Muslim activists disagree with this interpretation, arguing that the people of Lot were destroyed not because of participation in same-sex acts, but because of misdeeds which included refusing to worship one God, disregarding the authority of the Prophets, and attempting to rape the travelers, a crime made even worse by the fact that the travelers were under Lot's protection and hospitality for example: Kuggle, Scott, and Stephen Hunt.

Since the s there have been more gay, bisexual and lesbian Muslims. They often avoid talking about the Quran, because it is so sensitive these days. But when they respond to this, they often emphasize that "Allah is infallible and has made us all different" referring to Sura , and that "people should not judge each other, only Allah is allowed" referring to Sura More comments from and about gay Muslims can be found on Queer Jihad.

Queer Jihad also has its own page on the Quran. It is good to realize that such "free" interpretations are not yet common in mainstream Islamic communities. The firm opinion is that the Quran texts have been passed on by Allah to Muhammad as literal truth and guidelines.

Orthodox Muslims believe - just like Orthodox Christians - that "therefore" no discussion is possible about this.

In such a context, information and dialogue on human rights related to sexual diversity becomes virtually impossible. Broadly speaking, there are four ways of dealing with religion-based convictions of homosexuality. The first two of them deal with the content of the conviction, the other two deal with desired behavior.