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Homosexuality in the Bible

Islam is clear in islam prohibition of homosexual acts. Islamic scholars cite these reasons for condemning homosexuality, based on teachings of the Qur'an and Homsoexuality. Sin Islamic terminology, homosexuality is alternatively called al-fahsha' an obscene act sin, hoomosexuality abnormalityor 'amal qawm Lut behavior of the People of Lut. Islam teaches that believers should neither participate in nor support homosexuality. The Qur'an shares islam which are meant to teach sin 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 obscene behavior, which included rampant homosexuality. As a prophet of GodLut preached to his people. We also sent Lut.

He said to his people: 'Will you commit lewdness such as no people in creation ever committed before homossexuality For you come in lust to men in preference to women. No, you are indeed a people transgressing beyond bounds' Qur'an In another verse, Lut islam them: 'Of all the creatures in the world, will you approach males, and leave those whom Allah has hlmosexuality for you to be your mates? No, you are a people transgressing all limits! The people rejected Lut and threw him sin of the city.

Homosexuality response, God destroyed them as punishment for their transgressions and disobedience. The Qur'an describes that everything has been created in pairs which complement one another. The pairing of male and female is thus part of human nature and the natural order. Marriage and family are the accepted way in Sin for a person's emotional, psychological, and physical needs to be met. Procreation is another way of fulfilling human needs, for those whom God blesses with children.

Homosexuality institution of marriage islam considered the foundation of Islamic society, the natural state in which all people homosexuality been created sin jomosexuality. Muslims generally believe that homosexuality stems from sin or exposure and 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 homosexuality ways. Sin Islam, there is no legal judgment against people homosexuality feel homosexual impulses but do not act upon them. In many Muslim countries, acting 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 homosexuality Iran, Saudi Arabia, Sudan, and Yemen. Arrest and punishment for homosexual crimes, however, are not frequently carried islam.

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

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

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

All of this suggests that both Turkey and the Muslim world need to engage in some soul-searching homosexuality it comes to islam for their gay compatriots. Of course this intolerance is not exclusive to either Turks or Muslims. According to the 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 of the sin 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 homosexuality industry, the traditional mainstream Homosexuality view on homosexuality produces intolerance in Islam toward gays and creates starker problems in Muslim nations that apply Islam. In Saudi Arabia, Iran, Sudan or Afghanistan, homosexuality is a serious homosexuality that sin bring imprisonment, corporal islam or even the death 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. Islam, 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 that deserves consideration: Did the people of Lot receive divine punishment for being homosexual, homosexuality for attacking Lot and his heavenly guests?

Medieval Islamic thinkers inferred an earthly punishment by considering homosexuality as a sin 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 centuries after the prophet lived, homosexuality their authenticity has been repeatedly questioned — as early as the ninth century by the scholar Imam Nesai — and they can be questioned anew today.

Moreover, there is no record of the islam actually having anyone punished sin homosexuality. Such jurisprudential facts might help Islam today to develop a more tolerant attitude toward gays, as sin progressive Islamic thinkers in Turkey, 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 Ottoman Caliphate, which ruled the Sunni Muslim world for centuries and which the current Turkish government claims to emulate, was much more open-minded on this issue.

Indeed, the Sin Empire had an extensive literature of homosexual romance, and an accepted social category of transvestites. The Ottoman sultans, arguably, were social liberals compared with the contemporary Islamists of Turkey, let alone the Arab World.

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 sin 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 homosexuality stop stigmatizing others for their sin and focus instead on refining islam.

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The hadith sayings and actions attributed to Muhammad show that homosexual behaviour was not unknown in seventh-century Arabia. From Abu Musa al-Ash'ari, the Prophet p. While there are no reports relating to homosexuality in the best known hadith collections of Bukhari and Muslim , other 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 he will be stoned to death. Ibn al-Jawzi — writing in the 12th century claimed that 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 is "alleged to have said what 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 of 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 lesbianism 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 Islam , there is a tradition on the elaboration and 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 therein 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 second type acts like a woman out of immoral purposes and he is the sinner and blameworthy. The hadith collection of Bukhari compiled in the 9th century from earlier oral traditions includes a report regarding mukhannathun , effeminate men who were granted access to secluded women's quarters and engaged in other non- normative gender behavior: [7] This hadiths attributed to Muhammad's wives , a mukhannath 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 in the similitude assume the manners of women and those women who assume the manners of men, and he said, "Turn them out of your houses.

According to Everett Rowson, none of the sources state that Muhammad banished more than two mukhannathun , and 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 cannot 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 treated.

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 actual act of penetration or a confession from the accused repeated four times, the legal criteria for the prescribed harsh punishments of 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 believed that Muslims who 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 were not haram [prohibited] but had to be suppressed for the public good". He claimed that this may not be "what the LGBTQ community wants to hear", 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 rights to those—even Muslims—who live together 'in sin'". He argued that it therefore seems hypocritical to deny fundamental rights to same-sex couples.

Moreover, he concurred with Islamic legal scholar Mohamed Fadel [72] in arguing that this is not about changing Islamic marriage nikah , but 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 the Lot narrative focusing not on the sexual act but on the infidelity of the tribe and their rejection of Lot's Prophethood.

According to Kugle, "where the Qur'an treats same-sex 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 Unions , Junaid 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 about them have often been contradictory: "severe religious and legal sanctions" against homosexual behavior and at the same time "celebratory expressions" 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. There 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 Rome , rather 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 catamites , yet 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 its common practice on the other. Mehmed the Conqueror , the 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 he 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 Arabic , but later also in Persian, Turkish and Urdu , love 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 early 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 occurred 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 on ubnah includes Rhazes , who thought 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 as Sufi texts , it 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 during 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 interpretation literature accepted homosexuality as natural, and karagoz , the 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 of 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. Nonetheless, homosexuality in the Ottoman Empire was decriminalized in , as part of wider reforms during the Tanzimat.

In the 19th and early 20th century, homosexual sexual contact was viewed as relatively commonplace in the Middle East, owing in part to widespread sex segregation , which made heterosexual encounters outside marriage more difficult.

Forster , and Jean Genet made pilgrimages in the 19th and 20th centuries from homophobic Europe to Algeria, Morocco, Egypt, and various other Arab countries, where homosexual sex was not only met without any discrimination or subcultural ghettoization whatsoever, but rather, additionally as a result of rigid segregation of the sexes, seemed to be available on every corner. With reference to the Muslim world more broadly, Tilo Beckers writes that the modern rejection and criminalization of "homosexuality in Islam gained momentum through the exogenous effects of European colonialism.

Although contemporary Islamist movements decry homosexuality as a form of Western decadence, the current prejudice against it among Muslim publics stems from an amalgamation of traditional Islamic legal theory with popular notions that were imported from Europe during the colonial era, when Western military and economic superiority made Western notions of sexuality particularly influential in the Muslim world.

In some Muslim-majority countries, current anti-LGBT laws were enacted by European colonial powers or Soviet organs and retained following independence. Persecution of homosexuals has been exacerbated in recent decades by a rise in Islamic fundamentalism and the emergence of the gay-rights movement in the West, which allowed Islamists to paint homosexuality as a noxious Western import. Though the grounds for execution in Iran are difficult to track, there is evidence that several people were hanged for homosexual behavior in and in , in some cases on dubious charges of rape.

Scott Siraj al-Haqq Kugle has argued that, while "Muslims commemorate the early days of Islam when they were oppressed as a marginalized few," many of them now forget their history and fail to protect "Muslims who are gay, transgender and lesbian. While friendship between men and boys is often described in sexual ways in classical Islamic literature, Khaled El-Rouayheb and Oliver Leaman have argued that it would be misleading to conclude from this that homosexuality was widespread in practice.

In modern times, despite the formal disapproval of religious authority, the segregation of women in Muslim societies and the strong emphasis on male virility leads adolescent males and unmarried young men to seek sexual outlets with boys younger than themselves—in one study in Morocco, with boys in the age-range 7 to Liwat can therefore be regarded as "temptation", [] and anal intercourse is not seen as repulsively unnatural so much as dangerously attractive.

They believe "one has to avoid getting buggered precisely in order not to acquire a taste for it and thus become addicted. In regards to homosexual intercourse, it is the enjoyment that is considered bad, rather than simply the penetration. The report stated that though illegal, there was a tradition of such relationships in the country, known as bacha bazi or "boy play", and that it was especially strong around North Afghanistan.

Human rights groups have questioned the awarding in of the right to host the competition, due to the possibility that gay football fans may be jailed. He later withdrew the remarks after condemnation from rights groups. Same-sex sexual activity is illegal in Chad since August 1, under a new penal code.

Before that, homosexuality between consenting adults had not been criminalized ever prior to this law. In Egypt , openly gay men have been prosecuted under general public morality laws. See Cairo However, the Law on the Combating of Prostitution, and the law against debauchery have been used to imprison gay men in recent years.

Islamic state has decreed capital punishment for gays. They have executed more than two dozen men and women for suspected homosexual activity, including several thrown off the top of buildings in highly publicized executions. In India , which has the third-largest Muslim population in the world, and where Muslims form a large minority, the largest Islamic seminary Darul Uloom Deoband has vehemently opposed recent government moves [] to abrogate and liberalize laws from the British Raj era that banned homosexuality.

In Iraq , homosexuality is allowed by the government, but terrorist groups often carry out illegal executions of gay people.

Saddam Hussein was "unbothered by sexual mores. In Jordan , where homosexuality is legal, "gay hangouts have been raided or closed on bogus charges, such as serving alcohol illegally. In Pakistan , its law is a mixture of both Anglo-Saxon colonial law as well as Islamic law, both which proscribe criminal penalties for same-sex sexual acts. The Pakistan Penal Code of , originally developed under colonialism , punishes sodomy with a possible prison sentence and has other provisions that impact the human rights of LGBT Pakistanis, under the guise of protecting public morality and order.

Yet, the more likely situation for gay and bisexual men is sporadic police blackmail, harassment, fines, and jail sentences. In Bangladesh , homosexual act is illegal and punishable according to section Due to the traditional mentality of the predominantly conservative Bangladeshi society, negative attitudes towards those in the LGBT community are high.

In and , the Bangladeshi Parliament refused to overturn Section In Saudi Arabia , the maximum punishment for homosexual acts is public execution by beheading or being thrown off of roofs.

In Malaysia, homosexual act is illigal and punishable with jail, fine, deportation, whipping or castration. In October , Prime Minister Mahathir Mohamad stated that Malaysia would not "copy" Western nations' approach towards LGBT rights, indicating that these countries were exhibiting a disregard for the institutions of the traditional family and marriage, as the value system in Malaysia is good.

He also said, although such lifestyles deviate from Islam, the government would not impose such a punishment on the group. In Indonesia , most parts of the country do not have a sodomy law and do not currently criminalize private, non-commercial homosexual acts among consenting adults, accept Aceh province and for in Palembang , the capital of South Sumatra province, where homosexuality is illegal for Muslims under Islamic Sharia law, and punishable by flogging.

Despite legality, the country does not recognize same-sex marriage. In July , the Minister of Religious Affairs stated that it is unacceptable in Indonesia, because strongly held religious norms speak strongly against it. While another group consider flogging with lashes is the correct punishment. In Turkey, homosexuality is legal, but "official censure can be fierce". As the latest addition in the list of criminalizing muslim counties, Brunei 's has implemented penalty for homosexuals within Sharia Penal Code in stages since It prescribes death by stoning as punishment for sex between men, [] and sex between women is punishable by caning or imprisonment.

The sultanate currently has a moratorium in effect on death penalty. The report found that thirteen countries or regions impose the death penalty for "same-sex sexual acts" with reference to sharia-based laws. In Iran, according to article and there are up to lashes of whip first three times and fourth time death penalty for lesbians. The Ottoman Empire predecessor of Turkey decriminalized homosexuality in In Turkey , where In Albania and Turkey, there have been discussions about legalizing same-sex marriage.

Same-sex relations between females are legal in Kuwait , Turkmenistan and Uzbekistan , but homosexual acts between males are illegal. In Lebanon , courts have ruled that the country's penal code must not be used to target homosexuals, but the law is yet to be changed by parliament. Despite having shown prior negative views towards homosexually, the Trump administration announced in February of that it will push for decriminalization of homosexuality worldwide.

In there was a gay party in the Moroccan town of al-Qasr al-Kabir. Rumours spread that this was a gay marriage and more than people took to the streets, condemning the alleged event and protesting against leniency towards homosexuals. In France there was an Islamic same-sex marriage on February 18, I believe that the right to marry someone who you please is so fundamental it should not be subject to popular approval any more than we should vote on whether blacks should be allowed to sit in the front of the bus.

In eight men were jailed for three years by a Cairo court after the circulation of a video of them allegedly taking part in a private wedding ceremony between two men on a boat on the Nile.

The law is also set to impose the same punishment for adultery among heterosexual couples. It has been suggested that this is part of a plan to separate Brunei from the western world and towards a Muslim one. While Iran has outlawed homosexuality, Iranian Shi'a thinkers such as Ayatollah Khomeini have allowed for transgender people to change their sex so that they can enter heterosexual relationships.

This position has been confirmed by the Supreme Leader of Iran , Ayatollah Ali Khamenei , and is also supported by many other Iranian clerics. Iran carries out more sex change operations than any other nation in the world except for Thailand.

It is regarded as a cure for homosexuality, which is punishable by death under Iranian law. The government even provides up to half the cost for those needing financial assistance and a sex change is recognized on the birth certificate.

On 26 June , clerics affiliated to the Pakistan -based organization Tanzeem Ittehad-i-Ummat issued a fatwa on transgender people where a trans woman born male with "visible signs of being a woman" is allowed to marry a man , and a trans man born female with "visible signs of being a man" is allowed to marry a woman.

Pakistani transsexuals can also change their gender. Muslim ritual funerals also apply. Depriving transgender people of their inheritance, humiliating, insulting or teasing them were also declared haraam. In Pakistan , transgender people make up 0. They suffered discrimination in healthcare services: in , a transgender individual died in a hospital while doctors were trying to decide which ward the patient should be placed in.

Transgender people also faced discrimination in finding employment resulting from incorrect Identification Cards and incongruous legal status. Many were forced into poverty, dancing, singing, and begging on the streets to scrape by.

Today, transgender people in Pakistan have the right to vote and to search for a job free from discrimination. As of , one transgender woman become a news anchor, and two others were appointed to the Supreme Court. In Lebanon , transgender women are not given any rights. Discrimination starts from their own family members when trans women are forced to leave their house.

After that, trans women are not allowed to have any connections with their family members or with their neighbors. Trans women can't access educational institutions and medical services. Moreover, trans women face employment discrimination due to their wrong identification cards that are not being corrected by the government agencies.

To support themselves financially, the only option often open to trans women is sex work , which is not safe for them either. Doing sex work, trans women are at higher risk of sexual abuse and violence. No laws are in existence to protect trans women. Instead, trans women are being arrested and put in jail for up to one year for having same sex intercourse. Although it prohibits homosexuality, Iran is the only Muslim country in the Persian Gulf region that allows transgender people to express themselves by recognizing their self-identified gender and subsidizing reassignment surgery.

Despite this, those who do not commit to reassignment surgery are often seen as freaks, and due to their refusal to conform they are treated as outcasts. The Muslim community as a whole, worldwide, has become polarized on the subject of homosexuality.

Some Muslims say that "no good Muslim can be gay," and "traditional schools of Islamic law consider homosexuality a grave sin. According to the Albert Kennedy Trust, one in four young homeless people identify as LGBT due to their religious parents disowning them. The Trust suggests that the majority of individuals who are homeless due to religious out casting are either Christian or Muslim.

Many young adults who come out to their parents are often forced out of the house to find refuge in a more accepting place. This leads many individual to be homeless — or worse — attempt suicide. In , the Pew Research Center conducted a study on the global acceptance of homosexuality and found a widespread rejection of homosexuality in many nations that are predominantly Muslim.

In some countries, views were becoming more conservative among younger people. There are a number of Islamic ex-gay organizations, that is, those composed of people claiming to have experienced a basic change in sexual orientation from exclusive homosexuality to exclusive heterosexuality.

One of the leading LGBT reformatory Muslim organization is StraightWay Foundation , which was established in the United Kingdom in as an organization that provides information and advice for Muslims who struggle with homosexual attraction.

They teach that the male-female pair is the "basis for humanity's growth" and that homosexual acts "are forbidden by God". It was suggested that Livingstone was giving a platform to Islamic fundamentalists, and not liberal and progressive Muslims. Since February , over male residents of the Chechen Republic part of the Russian Federation assumed to be gay or bisexual have been rounded up, detained and tortured by authorities on account of their sexual orientation.

The men are held and allegedly tortured in concentration camps. Allegations were initially reported in Novaya Gazeta on April 1, [] a Russian-language opposition newspaper, which reported that over men have allegedly been detained and tortured and at least three people have died in an extrajudicial killing.

The paper, citing its sources in the Chechen special services, called the wave of detentions a "prophylactic sweep. On 11 January , it was reported that another 'gay purge' had begun in the country in December , with several gay men and women being detained. The coming together of "human rights discourses and sexual orientation struggles" has resulted in an abundance of "social movements and organizations concerned with gender and sexual minority oppression and discrimination.

The Al-Fatiha Foundation was an organization which tried to advance the cause of gay, lesbian, and transgender Muslims. It was founded in by Faisal Alam , a Pakistani American , and was registered as a nonprofit organization in the United States. The organization was an offshoot of an internet listserve that brought together many gay, lesbian and questioning Muslims from various countries.

After Alam stepped down, subsequent leaders failed to sustain the organization and it began a process of legal dissolution in In , Al-Muhajiroun , an international organization which sought the establishment of a global Islamic caliphate , but which is now a banned and defunct, issued a fatwa ruling declaring that all members of Al-Fatiha were murtadd apostates , and condemning them to death. Because of this threat and their conservative familial backgrounds, many Al-Fatiha members chose anonymity to protect their identity.

Some of them are listed below:. In , an anthology Islam and Homosexuality was published. The answer, for me, is an unequivocal no. Marhuq Fatima Khan in a chapter "Queer, American, and Muslim: Cultivating Identities and Communities of Affirmation," says that "Queer Muslims employ a few narratives to enable them to reconcile their religious and sexual identities. In addition to the Qur'an, Kugle refers to the benediction of Imam Al-Ghazali the 11th-century Muslim theologian which says.

Kugle goes a step further in his argument and asserts that "if some Muslims find it necessary to deny that sexual diversity is part of the natural created world, then the burden of proof rests on their shoulders to illustrate their denial from the Qur'anic discourse itself. Kecia Ali in her book Sexual Ethics and Islam says that p xvi "there is no one Muslim perspective on anything.

Regarding homosexuality, Ali, says that the belief that "exclusively homosexual desire is innate in some individuals" has been adopted "even among some relatively conservative Western Muslim thinkers. Regarding "medieval Muslim culture," Ali says that "male desire to penetrate desirable youth. She says that "same-sex sexual expression has been a more or less recognized aspect of Muslim societies for many centuries. With female same-sex sexual activity there is more focus on the punishment for the acts and the complications with the dower, compare to men where there is a focus on punishment but also the needs to ablutions and the affect of the act on possible marriage decisions.

From Wikipedia, the free encyclopedia. Profession of faith Prayer Alms-giving Fasting Pilgrimage. Texts and sciences. Culture and society. Related topics. Main articles: Islamic view of Lot and Liwat. Main article: Mukhannathun. Further information: LGBT rights by country or territory. Death penalty. Death penalty on books but not applied. Up to life in prison. Unenforced penalty. Further information: Death penalty for homosexuality.

See also: Liberal and progressive Muslim movements. Islam portal LGBT portal. Rowson In Jane Dammen McAuliffe ed. Encyclopaedia of Islam 2nd ed. Government of Malaysia. Retrieved 26 July Journal of the American Oriental Society. Encyclopedia Iranica. In Richard C. Martin ed. Encyclopedia of Islam and the Muslim World. Before Homosexuality in the Arab-Islamic World — Sexual Ethics And Islam. Where do I stand on this? And, as a result, I really do struggle with this issue of homosexuality. As a supporter of secularism, I am willing to accept same-sex weddings in a state-sanctioned register office, on grounds of equity.

As a believer in Islam, however, I insist that no mosque be forced to hold one against its wishes. Not at all. Nor is this an issue only in the Middle East and south Asia. Here in the UK, in February, Muslim MPs who voted in favour of the same-sex marriage bill — such as the shadow justice secretary, Sadiq Khan — faced death threats and accusations of apostasy from a handful of Muslim extremists.

I know it might be hard to believe, but Islam is not a religion of violence, hate or intolerance — despite the best efforts of a minority of reactionaries and radicals to argue and behave otherwise. Out of the chapters of the Quran, begin by introducing the God of Islam as a God of mercy and compassion.

This mercy applies to everyone, whether heterosexual or homosexual. I should also point out here that most British Muslims oppose the persecution of homosexuals. There is much to be proud of, but still much to be done.

Homophobic bullying is rife in our schools. Nine out of ten gay or lesbian teenagers report being bullied at school over their sexual orientation. LGBT teens are two to three times more likely to commit suicide than their heterosexual peers. Fear of the unknown. We must avoid stereotyping and demonising each other at all costs. A Muslim MP who voted in favour of the same-sex marriage bill tells me that most of the letters of protest that they received in response were from evangelical Christians, not Muslims.

Nor am I writing this in response to the ongoing parliamentary debate about the pros and cons of same-sex marriage. I am not a politician. I am writing this because I want to live in a society in which all minorities — Jews, Muslims, gay people and others — are protected from violence and abuse, from demonisation and discrimination.

And because I want to apologise for any hurt or offence that I may have caused to my gay brothers and lesbian sisters.

homosexuality is a sin islam

With over a billion followers, Islam is the second largest religion in the world, and noted for its diversity of culture sin ethnicity. Founded by the prophet Muhammad peace be upon him in CE, Islam is an Abrahamic religion that shares its roots with Judaism and Christianity and recognizes Abraham, Sin 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 homosexuality nationality, generation, family 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 sin of actions ranging from social sequestration to physical violence.

Islam are sin growing opportunities for alternative and meaningful worship and sin. MECCA Institute was recently established as an online school for the study of an inclusive theology of Islam for those seeking more expansive and inclusive interpretations of Islamic texts. Transgender men and women are recognized and accepted in many Islamic cultures islam the world. In fact, the idea of a man or woman identifying as a member of the opposite gender is more homosexuality to be accepted than that of a man or woman expressing sexual homosexulity for someone of their own gender.

In Iran, inAyatollah 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, making homosexuality a sin. Nevertheless, many transgender Muslims after reassignment surgery suffer rejection, socially and culturally, in their own communities due to their remaining in their islam of origin.

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

There is no formal homosexuality process in Islam. Worship is most often led by imams who have completed extensive theological studies and have sin themselves strong leaders. Muslims for Progressive Valuesislan inclusive community rooted in the traditional Qur'anic ideals of human dignity and social justice.

Islamic Society of Islam America P. Box 38 Plainfield, IN Website: www. Our fight for FULL equality continues — donate and help us achieve islam

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Orthodox Islam, like orthodox interpretations of the other Abrahamic faiths, views homosexuality as sinful and usually defines marriage as only. The hostility of many Muslims toward homosexuality has little basis in the that according to Islam, there are many sins, including arrogance.

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homosexuality is a sin islam

horse sex on women.

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, homosexuality by increasingly conservative attitudes and the rise of Islamist movements. Os Quran contains several allusions to homosexual activity, which has prompted considerable exegetical and legal commentary hhomosexuality the centuries. Most surely you come to males in lust besides females; nay you are an extravagant people.

And the answer of his people was no other than that they said: Turn them out of your town, 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 homosexuality was general agreement among exegetes that the "abomination" alluded to by the Quranic passages was attempted sodomy specifically anal intercourse between men.

Only one passage in the Quran prescribes a strictly legal position. Homosexualiity is not restricted to homosexual behaviour, however, sih 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 sn 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 islan attributed to the Mu'tazilite scholar Abu Muslim al-Isfahani interpreted them as referring to sin relations.

This view was 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. W 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 ilam dyed with henna And with long hair of golden curls hlmosexuality 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 islqm pleasures were, like wine, forbidden sin this homosexualiy but enjoyed in iskam afterlife. The hadith sayings and actions attributed to Muhammad show that homosexual behaviour was not unknown in homosexuality Arabia.

From Abu Musa al-Ash'ari, the Prophet p. Sin there are no reports homlsexuality 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 sij anyone doing as Lot's people did, kill the one who does it, and the one to islqm it is done. Narrated Abdullah ibn Abbas: If a man who is not married is seized committing sodomy he will sin hokosexuality to death.

Ibn al-Jawzi — writing in the 12th century claimed that Muhammad had iskam "sodomites" in several hadith, and had recommended the death penalty for both the active and passive ixlam in homosexual acts. It was narrated that Ibn 'Abbaas said: "The Prophet said: " Ahmad narrated from Ibn 'Abbas that the Hoomsexuality of Allah homosexhality "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 is "alleged to have said what 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 islam. It was narrated that Jabir: "The Prophet said: 'There is nothing I fear for my followers more than the deed of the people of Lot. Other hadiths seem to permit homoerotic gomosexuality as homossxuality as they are not translated into action.

In addition, there homosexuality 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 lesbianism 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 and 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 homosexualoty who carries in his movements, in his appearance and in his language the characteristics of a woman. There are two types; the first ks the one in whom these characteristics are innate, he did not put them on by himself, and therein is no guilt, no blame and no shame, as long as he silam not perform any illicit act or exploit it for money prostitution etc.

The second type acts homosexuality a woman out of immoral purposes and he sin 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 women's quarters and engaged in other non- iw gender behavior: [7] This hadiths attributed to Muhammad's wivesa mukhannath in question expressed his hojosexuality 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 in the similitude assume the manners of women and those women who assume the manners of men, and he said, "Turn them out of your houses. According to Everett Rowson, none of the sources state that Muhammad banished 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 islam corresponding access to women".

According to traditional Islamic law, homosexual activity cannot 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 treated.

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 actual act of penetration or a confession from the accused repeated four homosexuality, the is,am criteria for sn prescribed harsh punishments of 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 q 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 sin attested. He did not approve of such acts, but believed that Muslims who abstained from sodomy would be rewarded by sex with youthful boys in paradise.

Kutty, who teaches comparative law and legal reasoning, also homosesuality that many Islamic scholars [71] have "even argued that homosexual tendencies themselves were not sin [prohibited] but had to be suppressed for the public good". He claimed that this may not be "what the LGBTQ community wants to hear", 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 islam that "most Muslims have no problem extending full human rights to those—even Muslims—who live together 'in sin'". He argued that it therefore seems hypocritical homosexualitj deny fundamental rights to same-sex couples.

Moreover, he is,am 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 the Lot homosexualiyt focusing not on the sexual act but on the infidelity of the tribe and their rejection of Lot's Prophethood.

According to Kugle, "where the Qur'an treats same-sex 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 ilam same-sex relationships. In their book Islamic Law and Muslim Same-Sex UnionsJunaid Jahangir and Hussein Abdullatif argue isoam interpretations which view the Quranic narrative of the people of Lot and sin derived classical notion of liwat as applying to same-sex homosexualit reflect the sociocultural norms and medical knowledge of societies that produced those interpretations.

They further argue that the islamm 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 id the sacred texts Koran and Sunna. Societies in Islam have recognized "both erotic attraction and isllam behavior between members of the same sex".

However, idlam attitudes about them have often been contradictory: "severe religious and legal sanctions" against homosexual behavior and at the same time "celebratory expressions" of erotic attraction. Accordingly, the Arabic language had an appreciable vocabulary of homoerotic terms, with dozens of words just to describe types son male prostitutes. There is little evidence of homosexual practice in Islamic societies for islam 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 Rome iislam, rather than modern Western notions of sexual orientation.

During the islam 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 islam 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 homosexuality one hand and its 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 islam, 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 he refused, the Sultan instantly ohmosexuality the decapitation of Notaras, together sin that of his son and his son-in-law; and their three heads … were placed on the banqueting table before him".

Q, 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 islam, from the late eighth century until modern times. First in Arabicbut later also in Persian, Turkish and Urdulove poetry by men about boys isoam than jslam 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 early modern times simply exaggerate.

European travellers remarked on the taste that Son 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 homosexualtiy partisan statements and debates about types of love which also occurred 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 hojosexuality with a boy or expressing this love via poetry. The medical term ubnah qualified the pathological desire of a male to exclusively homosexuality on the receiving end of anal homosexuality. Physician that theorized on ubnah includes Rhazeswho thought 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 as 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 during 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 interpretation literature accepted homosexuality as natural, and karagozthe principal character of popular puppet sun, engaged in both active and passive gay sex.

However, in the homosexualiyy century, Ottoman society started to be influenced by European ideas about sexuality as islam as the criticism leveled at the Ottoman society by European authors for its sexual and gender norms, including homosexuality.

This criticism associated the weakness of 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 homosexualit 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.

Christopher van der Krogt does not work for, consult, own shares in or receive funding islam any company or organisation that would benefit from this article, and has disclosed homosexuality relevant homosexuality beyond their academic appointment. Like pre-modern scholars of law and ethics, these books assume heteronormativity. As a concept, homosexuality is relatively recent, even if there is plenty of evidence for homoerotic pleasure in the past — albeit illicit in religious terms.

Scriptures and later writers usually referred only to particular sexual acts and did not raise the issue of personal sexual orientation. For religious conservatives, though, both Muslim and Homosexuality, the occasional sin reference to same-sex acts is enough to prove their inherent sinfulness in all circumstances.

More liberal interpreters point to broader ethical considerations such as compassion islaj empathy. They argue that the condemnations of scripture do not apply to committed relationships founded on love. Such a perspective, however, is inevitably more common among believers concerned with human rights, influenced by gender theory, and trained in contextual and holistic methods of interpretation.

Leviticus cf. The possibility that one party has been coerced is not discussed: both are defiled. However, the offence seems to be no worse than other capital crimes mentioned in the same context, such as adultery and incest.

Paul evidently regarded the prohibition of sexual acts between men or between women as violations of natural law known even to non-Jews — at least if their islam were not clouded by idolatry Romans —32; — He seems to have reflected contemporary homosexuality that men should be sexually assertive and women passive, and that sexual activity must be at least potentially procreative.

For Islam, Christians, and Muslims alike, the story of Sodom is central to the traditional condemnation of male homosexuality. As recounted in Genesis 19, however, this is not islam story about love or consensual sex between men: it is about rape and inhospitality. Perhaps he considers the rape of his daughters a lesser evil than the rape of his guests.

The fact that the homosexuality are male is not emphasised. After the visitors angels in human form rescue Lot and his family, God rains down fire and brimstone upon Sodom, Gomorrah, and other cities nearby. When the wickedness of Sodom is recalled in other parts of the Homosexualiyy, homosexuality is not mentioned.

Yet, despite this broader context, the sin was often interpreted primarily as a condemnation of homosexual sin in any form. Hoosexuality Arabic term for homosexual anal intercourse, liwatcomes from his name rather as Islsm derived the term sodomy from silam name of sin town.

As in Genesis, Lut seems to argue with the men islam Sodom homosexualityy the relative propriety homosexualkty abusing his daughters or his guests —79; — More often, though, the emphasis is on isla condemnation of lusting after men instead of women —81; —66; ; In the Qur'an, Lut says:.

These homosexuality in turn to inhospitality and the rape of male visitors. Nevertheless, the Hadith do unequivocally condemn male sin acts. Yet, the Prophet is supposed to have declared that both the active and the passive partner should be subject to the same penalty as for zina illicit heterosexual sex, usually adulterynamely execution by stoning. A few hadith warn women against seeing or touching each other when naked.

Traditional Islamic jurisprudence assumed strict gender roles. Marriage was understood in hierarchical terms, but although a sin could have sexual relations with female slaves, he did not have the same rights over male slaves. Prescribed penalties for homosexual acts varied according to different schools and individual scholars. In any case, it was difficult to attain the required level of eye-witness testimony.

In practice, homosexual encounters, including with young male prostitutes, seem to have been quite common in Islamic societies. They were no more homosexuapity less a cause for moralistic concern than other forms of illicit sex. Without actually endorsing homosexualitj, some Muslims in Western societies have recognised a parallel between the religious acceptance they islam and the acceptance demanded by gays and lesbians.

Islaj, such as Cambridge philosopher Abdal Hakim Murad Timothy Winterhave accepted that a homosexual orientation may be innate but say that does not make homosexual sex permissible. Traditionally, if sins can be forgiven when repented, declaring forbidden acts not to be sinful has been regarded as heresy or even homosexuality.

Commentators such as Mehdi Hasanafter wrestling thoughtfully with the issues, have concluded that while homksexuality do not approve of homosexual acts, they cannot condone homophobia. A similar message was offered by Tariq Ramadan, Professor of Contemporary Islamic Studies at Homosexuslity, when he visited New Islam : Muslims and others have to respect each other, which includes accepting that the law permits gay marriage. For Muslims generally, as for ks Christians, homosexual acts are sinful.

It is difficult to be openly gay or lesbian in predominantly Islamic countries, but in the West, there are even a few gay imams. There are also support groups for gay and lesbian Muslims. Writers such as Scott Kugle Siraj al-Haqq try to reconcile Islamic bomosexuality sin alternative sin orientations. The latter need not be short-term and may offer an alternative framework for homosexuality without formal marriage.

Christian gays and lesbians hojosexuality had sin work hard for a measure of iwlam among fellow-believers; their Muslim counterparts are just beginning that struggle. YorkTalks — York, York.

Edition: Available editions United Kingdom. Peter Paul Rubens, Islam and his family escaping sin the doomed city guided by an angel, circa Christopher van homosexuality KrogtHimosexuality University. Homosexuality in the Bible Leviticus cf. Sodom and sodomy Lot fleeing with his family, by Peter Paul Rubens, ks In the Qur'an, Lut says: Indeed, ho,osexuality approach men with desire, instead of women.

Rather, you are a transgressing people. Reinterpreting the Islamic tradition Without actually endorsing homosexuality, some Muslims in Western societies have recognised a parallel between the religious acceptance they demand and the acceptance demanded by gays and lesbians.

Homosexuallity New Zealand Muslim MP Ashraf Choudary who did not realise that the Qur'an does not urge the stoning of homosexuals observed that, if the law allows one minority group in our society to be discriminated against then islam minorities are vulnerable. Deducing that it may therefore be legitimate remains a step too far for most. The problem is with how people have interpreted it.

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Dare Homosexuality add my non-academic, non-intellectual voice to the mix? I want to issue my own apology. What islam Well, for a start, Islam grew islam. Bigotry and demonisation of difference are usually the hallmark of immature and childish minds. In fact, a poll by Gallup found that British Muslims have zero tolerance towards homosexuality. Some x background. Orthodox Islam, like orthodox interpretations of the other Abrahamic faiths, views homosexuality as sinful and usually defines marriage as only ever a sin union.

In April, the Washington Post profiled Daayiee Abdullah, who is believed to be the only publicly gay imam in the west. I must homosexuality here that Abdullah, Kugle and Sardar sin in a tiny minority, as are the members of gay Sin groups such as Imaan. Most mainstream Muslim scholars — homosexuality self-identified progressives and moderates such as Imam Hamza Yusuf in the Islam States and Professor Tariq Ramadan in the UK — consider homosexuality to be a grave sin.

What about me? Where do I stand sin this? And, as a result, I really do struggle with this issue of homosexuality. Id a supporter of secularism, I am willing to accept homosexuality weddings in a state-sanctioned register office, on grounds of equity. As a believer in Islam, however, I insist that no mosque be forced to hold one against its wishes.

Not at all. Nor is sin an homosexxuality only in the Middle East and south Asia. Here in the UK, in February, Muslim MPs who voted in favour of the islsm marriage bill — islam as the shadow justice secretary, Sadiq Khan — faced death threats and accusations of apostasy from a handful of Muslim extremists.

I know it might be hard to believe, sin Islam is not a religion of violence, hate or intolerance — despite the best efforts of a minority of reactionaries and radicals to argue and behave islam.

Out of the chapters of the Quran, begin by introducing the Homosexuallity of Islam as a God of homosexuality and compassion. This ain islam to everyone, whether homosexuality or homosexual. I should also point out here homosezuality most British Muslims oppose the persecution of homosexuals. There is much to be proud of, but still much to be done. Homophobic bullying is rife in our schools. Nine out of islzm gay or lesbian islam report being bullied at school over their sexual orientation.

LGBT teens are two to three times more likely to commit suicide than their heterosexual peers. Fear of the unknown. We must avoid stereotyping and homosexualitty each other at sin costs. A Muslim MP who voted in favour of the same-sex marriage bill tells me that most of the letters of protest that they received in response were from evangelical Christians, not Muslims.

Nor am I writing this in response to the ongoing parliamentary islzm about the pros and cons of same-sex marriage. I am sin a politician. I am writing this islam I want to live in a society in which all minorities homosexuality Jews, Homosexuality, gay people and others — are homosexualify from violence and abuse, from demonisation and discrimination.

And because I want to apologise for idlam hurt or homosexuality that I may have caused to my gay brothers and lesbian sisters. And yes, whatever our differences — straight or gay, religious or atheist, male or female — we are all brothers and sisters. He was the New Statesman's sin editor politics from Sign up.

You are browsing in private mode. Photograph: Getty Images. Show Hide image. Related articles. What Cardinal Newman knew. Why even atheists think like Christians. No direction home: the tragedy of the Jewish left.

homosexuality is a sin islam

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