Homosexualitat im islam

Homosexuality in the Qur'an

Introduction. My initial rebuttal of Scott Kugle's revisionism[1] on the question of homosexual relations in Islam was published in July Societies in Islam have recognized "both against homosexual behavior and at the same time. Homophobie Und Homosexualität Im Islam (German Edition) [Xenia Scharkov] on kwansei.info *FREE* shipping on qualifying offers. Studienarbeit aus dem.

Introduction. My initial rebuttal of Scott Kugle's revisionism[1] on the question of homosexual relations in Islam was published in July For Muslims generally, as for conservative Christians, homosexual acts are sinful. Friday essay: The Qur'an, the Bible and homosexuality in Islam . I'm the mom of Beth Daley, The Conversation's editor and fearless leader. Homophobie Und Homosexualität Im Islam (German Edition) [Xenia Scharkov] on kwansei.info *FREE* shipping on qualifying offers. Studienarbeit aus dem.

What does the Religion of Peace say about homosexuality? Islam goes beyond merely disapproving of homosexuality. Sharia teaches that homosexuality is a. Societies in Islam have recognized "both against homosexual behavior and at the same time. Dear brother in Islam, may Allah bless you for this great love for your religion and search for true knowledge and purity in a world where perversion has become.






We use cookies to improve your experience on our website. By using our website you consent to all cookies in accordance with our updated Cookie Notice. Countries worldwide are making progress towards more inclusive societies, with Islam legalising same-sex marriage and Botswana decriminalising gay sex.

This Pride Monthwe spoke to Ludovic-Mohamed Zahed, a jomosexualitat Algerian imam who founded Europe's first inclusive mosque 10 years ago. He told us about homosexualitat challenges he and many other young LGBTI Muslims face, and how islam can be made to be more inclusive.

I was young, 17 years old, when I homosxualitat that what I was dealing with, what I was feeling, was homosexuality. I was in Algeria during the civil war. InI was able to express my homosexualitt identity more openly, but suddenly Islam had no skills to link my homosexuality to my spirituality.

The only representation of Islam Islam had ever seen was a fascist, homophobic, misogynistic and antisemitic representation. The ideas I had about homosexuality were religious ones islam were quite homophobic. It took me seven years to reconnect them, when I was at university and where I chose to live by my sexuality and not my spirituality. Then, after reading and thinking more deeply about who I was, and why I initially rejected my spirituality and my culture so abruptly, I thought that maybe there was a way to connect the two.

I homosezualitat to Tibet and saw some homophobia there as well. This has happened in many countries, and in many different historical timeframes and contexts.

What have been your experiences as an openly gay Algerian man? This subject was forbidden, was taboo, and I heard: "If you are like this you will die — people will kill you. My father was the one who made the most homosecualitat he comes from a patriarchal society and he had a very macho representation of masculinity. When I came out at 21 years old, I told homosexualitat it was too difficult homosexualitat live with my older brother and my uncle's threats.

But just tell me. From this moment on we didn't speak about it for the next islam years. It was very strange. But my mother learned a lot about homosexuality through us and our relationship. I am lucky to have been able to move to the West — it would not have been the same in Algeria. There is no freedom there. My parents are open, but they have had to cut off many members of their own islam. My uncle, after having threatened me with death, then threatened my mother as well.

Discrimination based on sexual orientation and gender identity not only violates universal basic homoexualitat rights, it also adversely impacts the long-term economic prospects of individuals, businesses and countries. Contact us to become islak member or partner of the Forum. This minority expressed the need to discuss their spirituality and have a form of collective prayer. This was one of the main reasons we founded the inclusive mosque, as many in the larger association did not want to participate in religious activities.

They felt traumatised after the treatment they received in religious spaces throughout their lives. The mosque became the first inclusive mosque in Europe. Today, these sorts of communities exist everywhere in the world: in Western Europe, in the United States, in Indonesia, in South Africa, even in Tunisia.

So it spread everywhere, but it started homosexualitat in the US and Canada. The second reason we created this kind of place, where people can meet and talk about all things spiritual, was that people came to find me from a Christian LGBT association. They had had a member join, a young transgender Muslim woman, who had isslam to go and had recently died.

No mainstream imam had wanted to do the traditional prayers surrounding death, because she was transgender. They told me: you studied theology, religion and you are an imam.

This was the first time homosexualitah my life that I had been asked to act as an imam after having left Algeria, where I had studied to become one.

I had not reconciled with that part of my identity yet, and it was a huge responsibility. At that moment, I knew: we homosexualitat to do something about this.

I am a cisgender man, so when I go into a mosque, nobody bothers me. But transgender people do not have the same privilege. This is why we founded this inclusive mosque. We are either too Muslim, or too gay. It feels impossible, but islam have hope. What were some of the first obstacles when trying to create this inclusive mosque?

The initiative had a very positive reaction. The first people to join were very positive and motivated. We homosexualiatt in the protests for equal rights and for marriage for all in Paris. Our participants were very engaged politically. It was a very rich period for progressive Islam. We had a lot of encouragement, and some threats but nothing has ever happened.

We kept on going. Islamthe word, means "peace" in Arabic, and people are seeing that the representation of Islam has not shown that.

The imam of the progressive Ibn Rushd-Goethe mosque in Berlin was with me. Are more people joining the movement? How has participation changed in the past 10 years? And what are your plans for the future?

Most of our participants are homosexuallitat. They want to learn how to help make more inclusive societies. For my part, I want to focus on the education of young imams, and on islam and pushing for a more progressive Islam. I homosexualitat everyone interested in creating these kinds of communities to go forward and to do it.

World Economic Forum articles may be republished in accordance with our Terms of Use. The views expressed in this article are those of the author alone and not the World Economic Forum. I accept. Global Agenda Human Homoesxualitat Role of Religion A gay imam's story: 'The dialogue is open in Islam — 10 years ago it wasn't' Ludovic-Mohamed Zahed faced death threats — even from family members — when he came out, but says the world is changing.

Predictions for What if we get things right? Read the series. Most Popular. Whales are vital to curb climate change - this is the reason why Katharine Rooney 29 Nov The Fourth Industrial Revolution redefines the economy, no more 'shareholders first' and other top stories of the week Adrian Monck 29 Nov More on the agenda.

Explore context. Explore the latest strategic trends, research and analysis. What was your experience, as a Muslim, of coming out as a gay man? Paris Mayor, Anne Hidalgo centreat the Pride parade. Discrimination against members of the LGBTI community continues to affect millions of people worldwide every homosexualitat.

Specifically, the partnership aims to:. The inclusive mosque is now nearly 10 years old. How did it start? Have you read? License and Republishing. Written by. Featured: Human Rights View all.

How to build a fairer gig economy in 4 steps Mark Graham 01 Homosexualitat

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

The demand for an exact analogy then serves to do little more than distract. It does not address the substantive concern namely, the intent of scripture. It does not even provide comfort to the religiously disinclined struggling with same-sex desire. Accordingly, the relative preventability of desires bears no consequence in determining moral right and wrong.

However, this raises another question: If the preventability of sexual desire is not a relevant criterion for judging the morality of sexual behavior, then on what basis can we establish a sexual ethic? It is possible here to contend that consent is the only relevant criterion for the moral permissibility of sexual acts which reigns as the orthodox presupposition governing sexual relations in the post-Sexual Revolution West. Sexual predilections held as disordered or otherwise unnatural in the prevailing sexual schema of the modern West can be repudiated using the criteria of consent: pedophilic relationships and bestiality, for instance, are both regarded as providing no meaningful consent notwithstanding, of course, the fluidity of consent, the contestability of child consent, [8] the ambiguity of what constitutes a child, etc.

Incestuous relationships would certainly present a problem given the distinct possibility of full consent. In order to maintain the consent argument, some have qualified consent with provisions related to harm. It would seem we now have a workable sexual ethic that can be brought into conversation with Islamic sexual norms to then assert the licitness of same-sex relationships. However, the ethical and moral program upheld by Islam which is, of course, the subject at hand has never viewed consent as the sole criteria for sexual acts, and much that can be enacted consensually is indisputably prohibited.

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

Reasons preventing them from marriage may include a shortage of marriageable partners such as the growing phenomenon of spinsterhood in the West , medical frailty, or poverty, among other reasons.

That these other opposite-sex attracted individuals are theoretically able to regularize sexual relationships is of little comfort when the practicality of finding an opposite-sex relationship is virtually nonexistent. Now, perhaps it is true that one can contest whether the two groups being discussed here are functionally equivalent in every conceivable respect. In responding to this parallel, some have suggested that the two groups bear different psychological tolls.

Here, same-sex attracted individuals are regarded as being inflicted with an emotional tax that opposite-sex attracted individuals are not. For the former, prohibition is the de facto norm, whereas for the latter, prohibition is merely a consequence of circumstances.

Additionally, it is said that the causal link between sexual orientation and lifelong celibacy for the same-sex attracted individual contributes to this emotional tax a dynamic which is not the case for their opposite-sex attracted counterparts. Yet even this contention is not unequivocally defensible, as the emotional toll for opposite-sex attracted individuals faced with lifelong celibacy may very well exceed the toll experienced by same-sex attracted individuals.

Moreover, one should not forget the difficulty posed to all people by the presence of sexual desire. That is the enjoyment of worldly life, but God has with Him the best return. 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. Their eccentricity has apparently added to their popularity. But beyond the entertainment industry, the traditional mainstream Islamic view on homosexuality produces intolerance in Turkey toward gays and creates starker problems in Muslim nations that apply Shariah.

In Saudi Arabia, Iran, Sudan or Afghanistan, homosexuality is a serious offense that can bring imprisonment, corporal punishment or even the 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.

Consequently, God destroyed the people of Lot with a colossal natural disaster, only to save the prophet and a few fellow believers. The average conservative Muslim takes this story as a justification to stigmatize gays, but there is an important question 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 punishment 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. They were no more or less a cause for moralistic concern than other forms of illicit sex. 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.

Some, such as Cambridge philosopher Abdal Hakim Murad Timothy Winter , have 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 apostasy. Commentators such as Mehdi Hasan , after wrestling thoughtfully with the issues, have concluded that while they do not approve of homosexual acts, they cannot condone homophobia.

A similar message was offered by Tariq Ramadan, Professor of Contemporary Islamic Studies at Oxford, when he visited New Zealand : Muslims and others have to respect each other, which includes accepting that the law permits gay marriage. For Muslims generally, as for conservative 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 identity with alternative sexual orientations.

The latter need not be short-term and may offer an alternative framework for co-habitation without formal marriage. Christian gays and lesbians have had to work hard for a measure of recognition among fellow-believers; their Muslim counterparts are just beginning that struggle.

YorkTalks — York, York. Edition: Available editions United Kingdom. Peter Paul Rubens, Lot and his family escaping from the doomed city guided by an angel, circa Christopher van der Krogt , Massey University. Homosexuality in the Bible Leviticus cf.

Sodom and sodomy Lot fleeing with his family, by Peter Paul Rubens, In the Qur'an, Lut says: Indeed, you approach men with desire, instead of women.