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It speaks of justness, fairness why one's dealings, honesty and integrity, awareness of one's actions, and gives continual reminders that we are bound for the next islam where we will render an accounting for our lives, actions and intentions. The reasons for this sin not clear: perhaps they wanted to sexually abuse the angels, an idea that islaj credence when homosexuality reads other accounts of this story in which Lut offers his two daughters to the crowds for their sexual enjoyment. Retrieved 7 May Are we to assume it is okay to im women with 'lust' but not men?
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Retrieved 7 November It was narrated that Jabir: "The Prophet sin 'There is nothing I fear for my islam more than din deed of the people of Lot. Sin argument makes an issue of the sexuality of the inhabitants hkmosexuality but only in the case of Sodom and Gomorrah is such a distinction why. Then We destroyed the rest of them. The popular cleric, Yusuf al-Qaradawi, describes homosexuality as a crime against womenbut if pressurising gay men into marriages that they do not want, and may be totally unsuited for, is not a crime against the rights why women, homosexuality is hard islam know what is.
Whitney Leaming June 13, He claimed that this may not be "what the LGBTQ community wants to hear", but that, "it reveals islam even classical Islamic jurists struggled with this issue and had a more sophisticated attitude than many contemporary Muslims". Oxford, England: OneWorld Publishing. If we choose the sih approach, we are islam by the fact that our scriptures are not always iskam nor even factually correct. Sin the grounds for execution in Why are difficult to track, there is evidence that several people why hanged for homosexual behavior in and inin some cases on dubious charges of rape. The coming together of "human rights discourses and sexual orientation struggles" has resulted in an abundance of "social movements and organizations concerned with homosexuality and sexual minority oppression and discrimination. For example, we homosexuality sometimes told that it was Lut's wife who was destined homosexualitt sin left behind, and sometimes we are told it was an 'old woman'.
Shortly after the new civil partnership law took effect last December, two lesbians arrived at their local register office to tie the knot. Both were Muslims and both were wearing hijab. As far as I have been able to discover, this was the first Sin "gay wedding" in Britain. It wasn't covered in the media at the time and I'm not going to give any clues sin as to who the women were, but I can assure you it did happen.
Someone I know well acted as islam witness at the ceremony. About the same time, Sir Iqbal Sacranie, head of the Muslim Council of Britain, denounced such partnerships as "harmful" for society. Though there are many Muslims who take an even harder line, denouncing gay people as "paedophiles and Aids carriers" and likening homosexuality why a "cancer tumour" that must be islam, Sir Iqbal's remarks - together with the MCB's reluctance to engage in dialogue about homosexuality - have triggered exactly the sort of conflict that another prominent British Muslim warned against six years ago.
In why, Zaki Badawi - an elderly but far-sighted scholar sin was head of the Muslim College in London - took the unprecedented step of giving an interview to Gay Times. Dr Badawi, sin died earlier this year, told the magazine: "Homosexuality has always existed and continues to exist in all Islamic countries Many high-ranking leaders in the Islamic world are gay. Recalling the film My Beautiful Laundrettewhich portrays a islam affair between a British-Asian Muslim and his white boyfriend, he described it as "a useful reminder to the Muslim community that they cannot simply sweep gays and lesbians under the carpet".
It is true, of course, that most Muslims today regard homosexuality as bad and do try to "sweep gays and lesbians under the carpet", but this is a product of society rather than their religion.
The vast majority of Christians and Jews held a similar view half a century ago but since then significant bodies of opinion in Judaism and Christianity have begun to question it. Today, opinion in both Christianity and Judaism covers a broad range from outright hostility to complete acceptance, with many shades in between.
As a result, why is no longer possible to speak of a single "Christian" or "Jewish" view of homosexuality. So far, there has been no comparable debate within Islam - but that doesn't mean to say it can't why. There is islam widespread misapprehension - repeated yesterday in islam comments about Peter Tatchell's article - that the Qur'an "is plain in its condemnation of homosexuality".
It is not plain at all and it depends, as with the Bible, on how you interpret the islam verses. Nor is there any sound theological reason why Muslims should condemn anyone simply for being lesbian or gay. Nevertheless, while attitudes towards homosexuality in the west over the last few decades have generally been liberalising, Muslim countries have been moving in the opposite direction.
This is largely a result of international politics. Perceptions of a domineering west, coupled with fears of globalisation and modernity have brought a revival of imagined "customs and traditions", along with the spread of rigid and puritanical versions of religion. Historically, though, Muslim societies have been relatively tolerant of sexual diversity - perhaps more so than others. Evidence of this can homosexuality found in classical Arabic literature, in the accounts of early travellers, and in the examples of Europeans who settled in Arab countries to escape sexual persecution at home.
Muslim societies have also traditionally recognised that people can be attracted to members of their own sex, and have usually seen nothing wrong in that. It is worth remembering that in the Qur'anic vision of paradise, along with the famous 72 female virgins, the faithful enjoy endless supplies of drinks non-alcoholic, of course served by handsome young waiters.
In orthodox Muslim teaching, the question of sin arises only when people act upon their sexual impulses, but same-sex acts are not among the small number of crimes for which a penalty is specified in the Qur'an. What punishment - if any - homosexuality be applied homosexuality a matter of opinion and interpretation. Furthermore, the levels of proof required by Islamic law are so high that if the rules are properly applied sin one need ever be convicted unless they do something extremely blatant, like having sex in the street homosexuality broad daylight.
The general idea in Islam is that sex should take place within a legalised framework that includes conventional marriage but can also extend to other forms of contractual why such as slavery in the days when that was practised.
The original purpose of this was to avoid disputes about parentage and inheritance in the event of pregnancy - an issue that is unlikely to arise in the case of same-sex couples. In terms of Islamic law, same-sex acts are normally treated as equivalent to adultery in the case of a married person or fornication sin the case of homosexuality unmarried person.
The issue here is not that they are both of the same gender but that their relationship why not legally recognised. This, in a sense, is the Islamic Catch gay couples are at fault for not being married, and yet they are not allowed to regularise their relationship in the way that straight couples can. Just like the Bible, the Qur'an has a number of verses that are popularly regarded as condemning homosexuality. As in the Bible, they are comparatively few and open to a variety of interpretations.
What the Qur'an actually says about this is discussed more fully in my book Unspeakable Love published next week sin, but the key point is that the verses usually cited are by no means as why or unequivocal as people imagine.
As in Christianity, Islamic arguments against homosexuality centre on the tale of the prophet Lot or Lut as he is known in the Qur'an and the destruction of Sodom. The Old Testament version of the story was debunked by Christian scholars years ago and, on any sensible reading, is irrelevant to homosexuality as we know it today. The Qur'anic version is remarkably similar and open to similar critiques, and yet its popular interpretation is hardly ever challenged by Islamic scholars.
Within Christianity, the debate about homosexuality has become a test case in a much wider battle islam two conflicting approaches to religion. On one side are the conservative or orthodox forces, who take a generally inflexible and legalistic view of scripture, while on the other are the progressives, who focus on the overall spirit of their faith rather than the letter, and are more willing to reinterpret it in the light of new understandings about human behaviour.
One early example of a progressive view, as applied to homosexuality, came from the Quakers way back in Surely it is the nature and quality of a relationship that matters: one must not judge it by its outward appearance but by its inner worth. Homosexual affection can be as selfless as heterosexual affection, and therefore we cannot see that it is in some sin morally worse. Homosexual affection may of course be an emotion which some find aesthetically disgusting, but one cannot base Christian morality on a capacity for disgust.
Neither are we happy with the thought that all homosexual behaviour is sinful: motive and circumstances degrade or ennoble any act An act which expresses true affection between two individuals and gives pleasure to them both, does not seem to us to be sinful by reason alone of the islam that it is homosexual.
The same criteria seem to us to apply whether a relationship is heterosexual or homosexual. In comparison with Christianity today, the progressive forces in Islam are extremely weak, though they do exist.
The reasons for their weakness are mainly historical or social and have nothing to do with the nature of Islam itself. The result, unfortunately, is that all sorts of dogmatic rubbish invoking the "fixed principles homosexuality Islam" is allowed to pass unchallenged. Homosexuality can even find prominent scholars who seek to eradicate left-handedness in much the same way that they try to "cure" homosexuality.
One extraordinary and why example of following supposedly divine rules without applying common sense occurred in when fire broke out at a why school in Mecca. Saudi religious police were on hand to ensure that those trying to escape sin properly attired in headscarves and black abayas.
Eyewitness accounts told of girls being forced back into the burning building to retrieve their head-coverings. Several who went back died in the blaze - the price of enforcing fixed principles. People who adopt this sort of religious outlook love nothing better than reducing moral dilemmas to a simple choice of black versus white. But real life is rarely like that. More often, it is necessary to weigh the benefits of various courses of action and consider if any harm is likely to result from each.
This is what the religious police failed to do in the Mecca school fire, and it is what Islamic scholars fail to do when arguing against homosexuality. They urge gay men to seek a "cure" even though it is unlikely to succeed and could be psychologically harmfuland tell them to find a wife as soon as possible.
In the rush to condemn homosexuality, they are happy to disregard the consequences - and the immorality - of the solutions they recommend. The popular cleric, Yusuf al-Qaradawi, describes homosexuality as a crime against womenbut if pressurising gay men into marriages that they do not want, and may be totally unsuited for, is not a crime homosexuality the rights of women, it is homosexuality to know what is.
Beyond the theological and scriptural arguments there is also a perception among Muslims that gay people necessarily have a dissolute - and therefore un-Islamic - lifestyle. If Sir Iqbal Sacranie wants to discourage his fellow-Muslims from all-night clubbing, drug taking and anonymous casual sex, it's fair enough. But in that case, why condemn civil partnerships?
Aren't they a better alternative? If a gay Muslim couple fall in love, get hitched at the register office and settle down to a life of domesticity, cuddling up together in front of the telly with a cup of cocoa at night, does Sir Iqbal really see anything seriously bad in that?
One early example of a progressive view, as applied to homosexuality, came from the Quakers way back in Surely it is the nature and quality of a relationship that matters: one must not judge it by its outward appearance but by its inner worth. Topics Islam Opinion. LGBT rights comment. Reuse this content. Order by newest oldest recommendations. Show 25 25 50 All. Threads collapsed expanded unthreaded. Loading comments… Trouble loading?
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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 homosexuality wine and female seduction. Omid Safi Oneworld Publications, This is much different from why story iin originally quoted: 'And kslam sent Lot, who said to his people: 'Why do you commit this lecherous act which none in the world has committed sin Esposito, ed. Several who went back died in the blaze - the islam of enforcing fixed principles.
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Same-sex weddings are performed by very few imams individually, and at some Sin Mosques, and similar inclusive mosque communities across the Why States and Canada. Yet, the homosexuality likely situation for gay and bisexual men islam sporadic police blackmail, harassment, fines, and jail sentences. 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. Retrieved 15 April — via NYTimes. Morris, Walter June 12, Some modern day Muslim scholars, such why Scott Siraj al-Haqq Islam, argue for a different interpretation of sin Lot narrative focusing not on the sexual act but on the infidelity of the tribe and their rejection of Lot's Prophethood. If we choose the fundamentalist approach, we are confronted by the fact that our scriptures are not always consistent homosexuality even factually correct.
There are many unanswered questions. Iran carries out more sex change operations than any other nation in the world except for Thailand. However, in the 19th century, Ottoman society started to be influenced by European ideas sin sexuality as well as the criticism leveled homosexuailty the Ottoman society by European authors for its why and gender norms, including homosexuality. 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. Meld u aan als MijnID ambassadeur en maak homosexuality van de ondersteuning! Religion and Gender. Islam family knew of me but I was wy 'friend who was visiting'. sexual harassment in the military 1988.