Quran on homosexuality

A point to consider

Neither the Bible nor the Qur'an (Koran) has a lot to say about homosexuality, and what they do say relates only indirectly to contemporary. Here's a look at what ISIS, Islamic scholars and others in the region say about homosexuality. Attitudes toward lesbian, gay, bisexual and transgender (LGBT) people, and their experiences in the Muslim world, have 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.

They generally claim that homosexuality is banned by the Quran. The Quran mentions sex between men several times, almost all of them in. Neither the Bible nor the Qur'an (Koran) has a lot to say about homosexuality, and what they do say relates only indirectly to contemporary. 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.

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. what the Qur'an says about homosexuality. The Islamic condemnation of homosexuality is based squarely on the Qur'anic story of the Prophet Lut (known as Lot. The hostility of many Muslims toward homosexuality has little basis in the Quran.






Quran is clear in its prohibition of homosexuality acts. Islamic scholars cite these reasons for condemning homosexuality, based on teachings of the Qur'an and Sunnah:. In Islamic terminology, homosexuality is alternatively called al-fahsha' an obscene actshudhudh homosexualityor 'amal qawm Lut behavior of the People quran Lut. Homosexuality teaches that believers should neither participate in nor support homosexuality.

The Homosexuality shares stories which are meant to teach people valuable lessons. The Qur'an tells the story of the people of Lut Lotwhich is similar to the story as shared in the Old Testament of the Bible. We learn of an entire nation which was destroyed by God due to their homosexuality behavior, which included rampant homosexuality. As a prophet of GodLut preached to his people. We also sent Lut. Quran said to his people: 'Will you commit lewdness such as no people in creation ever committed before homosexuality For you come in quran to men in preference to women.

No, you are indeed a people transgressing beyond bounds' Qur'an In another verse, Lut advised them: 'Of all the creatures in the world, will you approach males, and leave those whom Allah has created for you to be your mates? No, you are a people transgressing all limits! The people rejected Lut quran threw him out of the city. In response, God destroyed them as punishment for their transgressions and disobedience. The Qur'an describes quran everything has been created in pairs homosexuality complement one another.

The pairing of male and female is thus part of human nature and the natural order. Marriage and family are the quran way in Islam for a person's emotional, psychological, and physical needs to be met.

Procreation is another way of fulfilling human quran, for those whom God blesses with children. The institution of marriage is considered the foundation of Islamic society, the natural state in which all people have been created to live. Muslims generally believe that homosexuality stems from conditioning or exposure quran that a person who feels homosexual urges should strive to change.

It is a challenge and struggle to overcome, just as others face in their lives in different ways. In Islam, there is no legal judgment against people who feel homosexual impulses but do not quran upon them. In many Muslim countries, homosexuality upon homosexual feelings -- the behavior itself -- is condemned and subject to legal punishment. In Islam, capital punishment is only reserved for the most grievous crimes which hurt society as a whole. Some jurists view homosexuality in that light, particularly in countries such as Iran, Saudi Arabia, Sudan, and Yemen.

Arrest and punishment quran homosexual crimes, however, are not frequently carried out. Islam also places a strong emphasis on an individual's right to privacy. If a "crime" is not carried out in the public sphere, it is largely overlooked as being a matter between the individual and Homosexuality.

Share Flipboard Email. Updated January 20, It clashes with the "natural" order in which God homosexuality human beings It brings destruction of the family and the institutions of marriage It leads people to ignore God's guidance in other areas of life.

Muslim homosexuality cite these verses to support a prohibition against homosexual behavior. Continue Reading.

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. Dialogue about convictions 1. Discussion on the interpretation of "holy texts" 2. Dialogue about behavior 3.

Discussion about diversity and human rights 4. Discussion of concrete daily manners and respect. The choice of strategy depends on who you are, what you know and the type of group you educate. If you are a Muslim yourself, you have a different position than if you have a different belief or no belief. And then the choice of whether or not to go into the Quran and other Islamic regulations and judgments is not self-evident.

You can only do that when you are relatively expert in Islam. Anyway, you should never educate with a judgmental view of Islam. We recommend teachers and activists to engage in a dialogue about democracy living together in a country with different opinions and how we can live together practically and daily while dealing well with differences.

It is also often helpful to "degay" the subject to cite similar examples from other contexts; such as comparing Islamophobia to homophobia; we do not want either.

Many non-Muslim educators have been influenced by recent anti-Muslim rhetoric. Such rhetoric often claim that Muslims are backward, anti-emancipation and prudish.

It is important to consider that our own cultural values are comparable to Muslim values in many ways. What do we consider "improper" or "respectable"? This type of shame is not typically Islamic. If gay men or lesbian women kiss each other on the street or walk hand in hand, this is also seen by many native people as irritating or provocative.

In some Christian circles, even saying that you are gay, bi or lesbian can be experienced as shocking and provocative. Blaming homophobia mainly on Muslim values is Islamophobic. Teachers and activists will have to find a way in their classes with their students about how we deal with such feelings. And approach in your assembly sin? And when our messengers came to Abraham with the glad tidings, they said, 'We are about to destroy the people of this city.

Verily, the people thereof are wrong-doers. Said he, 'Verily, in it is Lot; they said, 'We know best who is therein; we shall of a surety save him and his people, except his wife, who is of those who linger. And when our messengers came to Lot, he was vexed for them, and his arm was straitened for them; and they said, 'Fear not, neither grieve; we are about to save thee and thy people, except thy wife, who is of those who linger.

Verily, we are about to send down upon the people of this city a horror from heaven, for that they have sinned;. Although the Qu'ran does not have verse explicitly in favor of homosexuality, it does have verses which show awareness of male beauty. These are promises made to Muslim men who make it to Heaven. Although the IHSP seeks to follow all applicable copyright law, Fordham University is not the institutional owner, and is not liable as the result of any legal action.

The Qu'ran and Homosexuality Richard Burton suggests the following Qu'ranic verses as relevant to homosexuality: The texts are from the Qu'ran edition at Virginia Tech's etext collection. Then the earthquake took them, and in the morning they lay prone in their dwellings; But we saved him and his people, except his wife, who was of those who lingered; And we rained down upon them stones and baked clay one after another, That is the enjoyment of worldly life, but God has with Him the best return.

Exacerbating 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 can somehow mitigate or otherwise quell sexual urges in this highly sexualized society.

Such an argument, however, belies a rather stark reality as it relates to the power of sexual attraction in a hypersexualized social and cultural setting. The presence of a sexual outlet has little to do with porn use, infidelity, and other sexual indiscretions.

Many people in sexual relationships, be it in the form of a marital arrangement or otherwise, continue to struggle with pornography and related sexual indiscretions. Conspicuously, very few critics have attempted to respond to the substantive arguments concerning the intent of revelation — or at least the normative and consensus-held interpretation of revelation as it relates to sodomy and other same-sex acts.

In fact, some have gone so far as to concede that general point, i. As I have shown above, the reasonableness of arguments offered by critics — of deconstruction, false equivalencies, naturalness, and consent — are themselves unable to withstand rational scrutiny.

In the case at hand, the prohibition of same-sex acts stands on proofs in the Quran and Sunnah interdicting these acts. Though this may be deemed as unsatisfactory by some critics, the very edifice of Islam is predicated upon the act of submission — i. This rational submission stands in contrast to the fundamental truths of Islam i.

Conversely, individual commands and prohibitions represent the will of the Lawgiver, and are laws to be obeyed. The force of a command is not contingent upon our apprehension of a reason for the command once we have determined that it is, in fact, a divine command nor the wisdom that may have motivated the command, though we do uphold that God is wise, and that all of His acts, commands, and prohibitions necessarily embody this wisdom.

One of the five principle objectives of Islamic law is the preservation of lineage nasl along with the accompanying family structure predicated upon that lineage. The socio-familial guidelines in Islam are thus regarded as paramount, with the complementarity of the male and female as necessary constituent elements for any legally sanctioned relationship. The teleology of the male and female bodies for reproduction and penetrative sexual intercourse refract this heterosexual paradigm and purpose of preserving progeny.

The fact that reproduction cannot occur in any same-sex arrangement absent artificial insemination or surrogacy only reinforces the organic biological and physiological realities of paradigmatically heterosexual acts. God speaks of this often in the Quran when addressing the matter of creation. Indeed, the most noble of you in the sight of God is the most righteous of you. Indeed, God is Knowing and Acquainted. And fear God, through whom you ask one another, and the wombs.

Indeed God is ever, over you, an Observer. Viewed within this light, same-sex acts constitute a direct and blatant violation of the sexual ethics espoused by Islam while directly infringing on the higher purpose that the law seeks to establish and promote. The principle of nasl that has been explicated imparts not simply an objective, but a structure that, derivative of that objective, informs the parameters of legally permitted sexual relationships. This structure is necessarily heterosexual in paradigm, even if every instance of it is not procreative in purpose or potential.

Same-sex relationships violate this paradigm, while relationships that bear no procreative potential but nonetheless uphold this socio-familial ethic and honor the natural male-female complementarity are regarded as not only permissible, but rewarded by God and praiseworthy.

Thus, it is not the procreative potential that is as critical as the paradigm in which procreation can plausibly take place which is necessarily heterosexual that sets the moral boundary for Islamic sexual ethics.

A criticism leveled by several people had to do with the issue of empathy and pastoral care. Though this is no doubt a relevant and essential component of conversations concerning same-sex acts and Islam, the purpose behind the paper was not a pastoral one, and possessing no training or expertise to speak of in the fields of counseling and pastoral care, it was not an endeavor I wanted to broach casually.

Interested readers are referred to a piece written by the moderator of Straight Struggle published on MuslimMatters. As a final note on this meditation, I have been asked often about my own motivations for writing on the subject matter at hand. There is much that can be said here, and although the following is by no means comprehensive, it is important at least to outline some of the stakes involved when addressing the reinterpretability of categorical and consensus-bound prohibitions.

Over the better part of the past century, Muslims in the modern world have found themselves and their religion subject to considerable scrutiny. Much of this scrutiny has emerged out of unfavorable political circumstances colonization, warfare, etc. Though various approaches have been enacted, a common approach has been that of revisionism, which itself has taken many shapes. The most appealing strands of revisionism in the modern world have largely relied upon a dispensing of the prophetic tradition and a reengagement with the Quran as the sole source of revelation.

Left untouched by virtually all revisionist efforts has been the status of the Quran itself. Muslims of all stripes faithfully uphold the Quran as their guide and jealously defend it against those calling into question whether it should remain operative as a guide in the modern world.

Thus, it can be said that if there is any unifying component to Islam, it is the Quran and a full affirmation of its status as direct divine revelation.

Any acceptance of revisionism that permits same-sex acts will necessarily result in a diminishing of said unassailability. Diluted reform denominations will be the only refuge for folks admitting this re-reading, and over time other tenets will follow suit.

Although academics normatively profess ideological neutrality, we all write from a particular position. Readers will not find mine difficult to detect. I profess Islam, and write as a Muslim concerned about the vitality of his own faith in the contemporary West. Despite this concern, I am confident in the plan of God to whom we all have to answer. As I have gone to great pains to demonstrate, the Lot narrative in the Quran is clear, unambiguous, and categorical.

This was a novel project as revisionist projects preceding Kugle questioned the authority of the Islamic tradition, whereas Kugle attempted to show how the tradition could actually be rendered to support revisionist outcomes. My response to his paper contended that the project was a failed one.