LGBT in Islam
LGBT in Islam is influenced by the religious, legal and cultural history of the nations with a sizable Muslim population, along with specific passages in the Quran and statements attributed to the Islamic prophet Muhammad (hadith). Hadiths traditionally are not interpreted because their language is understood to be simple matter-of-fact language. Orthodox Islam is not only a system of beliefs, but also a legal system.
The traditional schools of Islamic law based on Quranic verses and hadith, and influenced by Islamic scholars such as Imam Malik and Imam Shafi, consider homosexual acts a punishable crime and a sin. The Qur'an cites the story of the "people of Lot" destroyed by the wrath of God because they engaged in lustful carnal acts between men. Nevertheless, homoerotic themes were present in poetry and other literature written by some Muslims from the medieval period onwards and sometimes homoeroticism in the form of pederasty was seen in a positive way.
Extreme prejudice remains, both socially and legally, in much of the Islamic world against people who engage in homosexual acts. In Afghanistan, Brunei, Iran, Mauritania, Nigeria, Saudi Arabia, Sudan, United Arab Emirates and Yemen, homosexual activity carries the death penalty. In others, such as Algeria, Maldives, Malaysia, Qatar, Somalia and Syria, it is illegal. Same-sex sexual intercourse is legal in 20 Muslim-majority nations (Albania, Azerbaijan, Bahrain, Bosnia and Herzegovina, Burkina Faso, Chad, Djibouti, Guinea-Bissau, Lebanon, Tunisia, Iraq, Jordan, Kazakhstan, Kosovo, Kyrgyzstan, Mali, Niger, Tajikistan, Turkey, West Bank (State of Palestine), and most of Indonesia (except in Aceh and South Sumatra provinces, where bylaws against LGBT rights have been passed), as well as Northern Cyprus. In Albania, Tunisia, Lebanon, and Turkey, there have been discussions about legalizing same-sex marriage. Homosexual relations between females are legal in Kuwait, Turkmenistan and Uzbekistan, but homosexual acts between males are illegal.
Most Muslim-majority countries and the Organisation of Islamic Cooperation (OIC) have opposed moves to advance LGBT rights at the United Nations, in the General Assembly or the UNHRC. In May 2016, a group of 51 Muslim states blocked 11 gay and transgender organizations from attending 2016 High Level Meeting on Ending AIDS. However, Albania, Guinea-Bissau and Sierra Leone have signed a UN Declaration supporting LGBT rights. Albania provides LGBT rights protections in the form of non-discrimination laws, and discussions on legally recognizing same-sex marriage have been held in the country. Kosovo as well as the (internationally not recognized) Muslim-majority Turkish Republic of Northern Cyprus also have anti-discrimination laws in place.
- 1 Scripture and Islamic jurisprudence
- 2 History of homosexuality in Islamic societies
- 3 Homosexuality laws in majority-Muslim countries
- 4 Islamic extremist attacks targeting LGBT people
- 5 Public opinion among Muslims
- 6 LGBT movements within Islam
- 7 Gender variant and transgender people
- 8 See also
- 9 References
- 10 Bibliography
- 11 External links
Scripture and Islamic jurisprudence
This section is divided into two subsections. The first contains passages from the Quran, the primary source for this section, relating to homosexuality. The other subsection comes from secondary sources and contains interpretations of the Quran in relation to homosexuality.
Passages from the Quran relating to homosexuality
"And (We sent) Lot when he said to his people: What! do you commit an indecency which any one in the world has not done before you? 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."[7:80–84 (Translated by Shakir)]
The sins of the people of Lut (Arabic: لوط) became proverbial, and the Arabic words for homosexual behaviour (Arabic: لواط, translit. liwāṭ) and for a person who performs such acts (Arabic: لوطي, translit. lūṭi) both derive from his name.
"And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is oft-returning (to mercy), the Merciful."[4:15–16 (Translated by Shakir)]
Because the Quran is also a legal document, there are several major sins outlined in the text. Two of these consider sexual misconduct. They are Zina and Liwat. Zina literally means "adultery". It is "sex between a man and a woman who is neither his wife nor his slave—the most serious of sexual transgressions described in the Qur'an". Liwat is "anal intercourse between men or anal sex between a male and a female 'stranger'—that is, a woman who is neither his wife nor his slave over whom he has no sexual rights". The issue of homosexuality comes more from a standpoint of legal sexual rights.
According to the laws of Shariah, Muslims found guilty of homosexual acts should repent rather than confess. While some interpret this as permission to tolerate homosexuality, it is not allowed in Islam. Many Muslim scholars have followed this idea of a "don't ask, don't tell" policy in regards to homosexuality in Islam, by treating the subject with passivity. Comparisons have been made between the imperative nature of the secrecy of homosexual acts and the secrecy of women in many Islamic societies. In other words, women have to live under a certain amount of secrecy (whether that means being veiled or otherwise), and homosexuals must keep all of their transgressions and acts a secret.
There were varying opinions on how the death penalty was to be carried out. Abu Bakr apparently recommended toppling a wall on the evil-doer, or else burning alive, while Ali bin Abi Talib ordered death by stoning for one "luti" and had another thrown head-first from the top of a minaret—according to Ibn Abbas, this last punishment must be followed by stoning. However, according to Abu Hanifa, homosexual acts are not hadd, but ta'zeer (maximum 39 lashes).
Interpretations of the Quuran in relation to homosexuality
The following interpretations are from published writings by Islamic scholars.
Interpretations always fallible
In a 2003 book, Scott Siraj al-Haqq Kugle asserts “that Islam does not address homosexuality.” Therefore, he adds that we should be “suspicious of statements like ‘Islam says . . .’ or ‘The Shari‘ah says . . .’ as if these abstractions actually speak.” Whatever is said about these sources “are interpretations of them” and interpretations are “always by fallible people.” Fugle reads the Qur’an as holding “a positive assessment of diversity.” With this reading, Islam can be described as “a religion that positively assesses diversity in creation and in human societies.”195 In keeping with this positive assessment of diversity, “gay and lesbian Muslims” view homosexuality as representing the “natural diversity in sexuality in human societies.”
In Scott Siraj al-Haqq Kugle’s 2010 book on homosexuality in Islam, he addresses the teaching of sacred texts including the Qur’an about homosexuality. Kugle notes the Islamic “tolerance for diversity of interpretation of sacred texts.”
Kugle quotes the Qur’an: "O people, we created you all from a male and a female And made you into different communities and tribes So that you would come to know one another Acknowledging that the most noble among you Is the one most aware of God.” Qur’an 49:13 (Kugle’s translation). Then Kugle continues, “the implication of this verse is that no Muslim is better than another,” even “a gay or lesbian Muslim.”
Regarding interpreting the Qur’an, Kugle notes that “it is always human beings who speak for the Qur’an” and “they always interpret its words” and “interpretation is always ambiguous and contested.” Such ambiguity allows “gay, lesbian, and transgender Muslims” to interpret the Qur’an in “sexuality-sensitive” ways, ways they believe produce a “fuller and better interpretation.”
Regarding the Qur’an’s treatment of same-sex acts, Kugle says that “where the Qur’an treats same-sex acts, it condemns them only so far as they are exploitive or violent.” More generally, Kugle notes that the Qur’an refers to four different levels of personality. One level is “genetic inheritance.” The Qur’an refers to this level as one’s “physical stamp” that “determines one’s temperamental nature” including one’s sexuality. 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.”
Regarding the story of Lot, Kugle observes that if the “classical interpreters” had seen “sexual orientation as an integral aspect of human personality,” they would have read the narrative of Lot and his tribe “as addressing male rape of men in particular” and not as “addressing homosexuality in general.”
In a 2012 book, Aisha Geissinger writes that there are “apparently irreconcilable Muslim standpoints on same-sex desires and acts,” all of which claim “interpretative authenticity.” One of these standpoints results from “queer-friendly” interpretaions of the Lot story and the Quran. The Lot story is interpreted as condemning “rape and inhospitality rather than today’s consensual same-sex relationships.”
No one Muslim perspective
In her 2016 book, Kecia Ali observes that “contemporary scholars disagree sharply about the Qur’anic perspective on same-sex intimacy.” One scholar argues that the Qur’an “is very explicit in its condemnation of homosexuality leaving scarcely any loophole for a theological accommodation of homosexuality in Islam.” Another scholar argues that “the Qur’an does not address homosexuality or homosexuals explicitly.” Overall, Ali says that “there is no one Muslim perspective on anything.”
The Hadith and Seerah
The hadith (sayings and actions of Muhammad) show that homosexuality was not unknown in Arabia. Given that the Qur'an is allegedly vague regarding the punishment of homosexual sodomy, Islamic jurists turned to the collections of the hadith and seerah (accounts of Muhammad's life) to support their argument for Hudud punishment.
Abu `Isa Muhammad ibn `Isa at-Tirmidhi compiling the Sunan al-Tirmidhi around C.E.884 (two centuries after the death of Muhammad) wrote that Muhammad had prescribed the death penalty for both the active and also the passive partner:
Narrated by Abdullah ibn Abbas: The Prophet (peace be upon him) 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.
The overall moral or theological principle is that a person who performs such actions (luti) challenges the harmony of God's creation, and is therefore a revolt against God.
Ibn al-Jawzi (1114-1200) 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.
Al-Nuwayri (1272-1332) 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 (although he seems to have expressed the same idea in regard to wine and female seduction).
The following tradition also speaks to non-traditional gender behavior:
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." The Prophet turned out such-and-such man, and 'Umar turned out such-and-such woman.
Later medieval jurisprudence
The four schools of shari'a (Islamic law) disagreed on what punishment is appropriate for liwat. Abu Bakr Al-Jassas (d. 981 AD/370 AH) argued that the two hadiths on killing homosexuals "are not reliable by any means and no legal punishment can be prescribed based on them", and the Hanafi school held that it does not merit any capital punishment, on the basis of a hadith that "Muslim blood can only be spilled for adultery, apostasy and homicide"; against this the Hanbali school inferred that sodomy is a form of adultery and must incur the same penalty, i.e. death.[page needed]
Modern legal views
With few exceptions all scholars of Sharia, or Islamic law, interpret homosexual activity as a punishable offence as well as a sin. There is no specific punishment prescribed, however, and this is usually left to the discretion of the local authorities on Islam. Mohamed El-Moctar El-Shinqiti, a contemporary Mauritanian scholar, has argued that "[even though] homosexuality is a grievous sin...[a] no legal punishment is stated in the Qur'an for homosexuality...[b] it is not reported that Prophet Muhammad has punished somebody for committing homosexuality...[c] there is no authentic hadith reported from the Prophet prescribing a punishment for the homosexuals..." Hadith scholars such as Al-Bukhari, Yahya ibn Ma'in, Al-Nasa'i, Ibn Hazm, Al-Tirmidhi, and others have impugned these statements.
Faisal Kutty, a professor of Islamic law at Indiana-based Valparaiso University Law School and Toronto-based Osgoode Hall Law School, commented on the contemporary same-sex marriage debate in a March 27, 2014 essay in the Huffington Post. He acknowledged that while Islamic law iterations prohibits pre- and extra-marital as well as same-sex sexual activity, it does not attempt to "regulate feelings, emotions and urges, but only its translation into action that authorities had declared unlawful". Kutty, who teaches comparative law and legal reasoning, also wrote that many Islamic scholars  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 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".
Islamist journalist Muhammad Jalal Kishk found no prescribed punishment for homosexuality in Islamic law[full citation needed] Several modern day scholars, including Scott 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.
There are several methods by which sharia jurists have advocated the punishment of gays or lesbians who are sexually active. One form of execution involves an individual convicted of homosexual acts being stoned to death by a crowd of Muslims.[page needed] Other Muslim jurists have established ijma ruling that those committing homosexual acts be thrown from rooftops or high places, and this is the perspective of most Salafists.
History of homosexuality in Islamic societies
The centuries immediately after Muhammad's death led to a rapid growth of the Islamic empire accompanied by increased prosperity. Some Muslims bemoaned the general "corruption" of morals in the two holy cities of Mecca and Medina, and it's clear that homosexual practice continued (in a subterranean manner) despite its growing condemnation by the religious authorities. In fact, it seems to have become less hidden as the process of acculturation sped up, such as in the area of music and dance where mukhannathun were prevalent. The arrival of the Abbasid army to Arabia in the 8th century seems to have meant that tolerance for homosexual practice subsequently spread even more widely under the new dynasty. The ruler Al-Amin (809-813), for example, was said to have required slave women to be dressed in masculine clothing so he could be persuaded to have sex and produce an heir. Abu Nuwas (756-814), born in the city of Ahvaz in modern-day Iran, became a master of all the contemporary genres of Arabic poetry; sharing Al-Amin's love for men and composing poems celebrating such love.
There are other examples from the following centuries. The Aghlabid Emir, Ibrahim II of Ifriqiya (ruled 875–902), 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 popular stories says that Cordoba, Abd al-Rahman III had executed a young man from León who was held as a hostage, because he had refused his advances during the Reconquista.
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". Another youth Mehmed found attractive, and who was presumably more accommodating, was Radu III the Fair, the brother of the famous Vlad the Impaler, "Radu, a hostage in Istanbul whose good looks had caught the Sultan’s fancy, and who was thus singled out to serve as one of his most favored pages." After the defeat of Vlad, Mehmed placed Radu on the throne of Wallachia as a vassal ruler. However, Turkish sources deny these stories.
According to the Encyclopedia of Islam and the Muslim World:
Whatever the legal strictures on sexual activity, the positive expression of male homeoerotic 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 (1588-1629) had for wine and festivities, but also for charming pages and cup bearers. A painting by Riza Abbasi with homo-erotic qualities shows the ruler enjoying such delights.
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 13. Men have sex with other males so long as they are the penetrators and their partners are boys, or in some cases effeminate men.
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." Not all sodomy is homosexual: one Moroccan sociologist, in a study of sex education in his native country, notes that for many young men heterosexual sodomy is considered better than vaginal penetration, and female prostitutes likewise report the demand for anal penetration from their (male) clients.
It is not so much the penetration as the enjoyment that is considered bad. Deep shame attaches to the passive partner: "for this reason men stop getting laid at the age of 15 or 16 and 'forget' that they ever allowed it earlier." Similar sexual sociologies are reported for other Muslim societies from North Africa to Pakistan and the Far East. In Afghanistan in 2009, the British Army was forced to commission a report into the sexuality of the local men after British soldiers reported the discomfort at witnessing adult males involved in sexual relations with boys. The report stated that though illegal, there was a tradition of such relationships in the country, known as "bache bazi" or boy play, and that it was especially strong around North Afghanistan.
Homosexuality laws in majority-Muslim countries
According to the International Lesbian and Gay Association (ILGA) seven countries still retain capital punishment for homosexual behavior: Saudi Arabia, Yemen, Iran, Afghanistan, Mauritania, Sudan, and northern Nigeria. In United Arab Emirates it is a capital offense. In Qatar, Algeria, Uzbekistan, and the Maldives, homosexuality is punished with time in prison or a fine. This has led to controversy regarding Qatar, which is due to stage the 2022 FIFA World Cup. Human rights groups have questioned the awarding in 2010 of the right to host the competition, due to the possibility that gay football fans may be jailed. In response, Sepp Blatter, head of FIFA, joked that they would have to "refrain from sexual activity" while in Qatar. He later withdrew the remarks after condemnation from rights groups.
In Egypt, openly gay men have been prosecuted under general public morality laws. (See Cairo 52.) In Saudi Arabia, the maximum punishment for homosexual acts is public execution, which is often carried out. The government will sometimes use lesser punishments—for example, fines, time in prison, and whipping—as alternatives.
Islamic state has decreed capital punishment for gays. They have executed 36 men for homosexual activity including several thrown off the top of 100 foot 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.
The Ottoman Empire (predecessor of Turkey) decriminalized homosexuality in 1858. In Turkey, where 99.8% of the population is Muslim, homosexuality has never been criminalized since the day it was founded in 1923. And LGBT people also have the right to seek asylum in Turkey under the Geneva Convention since 1951.
Same-sex sexual intercourse is legal in Albania, Azerbaijan, Bahrain, Bosnia and Herzegovina, Burkina Faso, Chad, Djibouti, Guinea-Bissau, Lebanon, Iraq (except those parts controlled by the Islamic State), Kazakhstan, Kosovo, Kyrgyzstan, Mali, Niger, Tajikistan, Turkey, West Bank (State of Palestine), most of Indonesia, and in Northern Cyprus. In Albania, Lebanon, and Turkey, there have been discussions about legalizing same-sex marriage. Albania, Northern Cyprus and Kosovo also protect LGBT people with anti-discrimination laws.
In 2007 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 600 people took to the streets, condemning the alleged event and protesting against leniency towards homosexuals. Several persons who attended the party were detained and eventually six Moroccan men were sentenced to between four and ten months in prison for "homosexuality".
In France there was an Islamic same-sex marriage on February 18, 2012. In Paris in November 2012 a room in a Buddhist prayer hall was used by gay Muslims and called a "gay-friendly mosque", and a French Islamic website  is supporting religious same-sex marriage.
The first American Muslim in the United States Congress, Keith Ellison (D-MN) said in 2010 that all discrimination against LGBT people is wrong. He further expressed support for gay marriage stating:
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 2014 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.
Islamic extremist attacks targeting LGBT people
Several violent attacks by Islamist radicals against LGBT people in the West have taken place
- December 31, 2013 - New Year's Eve arson attack on gay nightclub in Seattle, packed with 300+ revelers, but no one injured. Subject charged prosecuted under federal terror and hate-crime charges. 
- February 12, 2016 - Across Europe, gay refugees facing abuse at migrant asylum shelters are forced to flee shelters. 
- April 25, 2016 - Xulhaz Mannan, an employee of the United States embassy in Dhaka and the editor of Bangladesh's first and only LGBT magazine, was killed in his apartment by a gang of Islamist militants. 
- June 12, 2016 - At least 49 people were killed and 50 injured in a mass shooting at Pulse gay nightclub in Orlando, Florida, in the deadliest mass shooting by an individual and the deadliest incident of violence against LGBT people in U.S. history. The shooter, Omar Mateen, pledged allegiance to ISIL. The act has been described by investigators as an Islamist terrorist attack and a hate crime. Upon further review, investigators indicated Omar Mateen showed few signs of radicalization, suggesting that the shooter's pledge to ISIL may have been a calculated move to garner more news coverage.  Afghanistan, Algeria, Azerbaijan, Bahrain, Djibouti, Egypt, Iraq, Iran, Pakistan, Saudi Arabia, Turkey, Turkmenistan and United Arab Emirates condemned the attack. Many American Muslims, including community leaders, swiftly condemned the attack. Prayer vigils for the victims were held at mosques across the country. The Florida mosque where Mateen sometimes prayed issued a statement condemning the attack and offering condolences to the victims. The Council on American–Islamic Relations called the attack "monstrous" and offered its condolences to the victims. CAIR Florida urged Muslims to donate blood and contribute funds in support of the victims' families.
Public opinion among Muslims
In 2011, the UN Human Rights Council passed its first resolution recognizing LGBT rights, which was followed up with a report from the UN Human Rights Commission documenting violations of the rights of LGBT people. The two world maps of the percentage of Muslims per country and the countries that support LGBT rights at the UN give an impression of the attitude towards homosexuality on the part of many Muslim-majority governments.
The Muslim community as a whole, worldwide, has become polarized on the subject of homosexuality.
In 2013, 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 actually becoming more conservative among younger people.
should be accepted
- Source: "The Global Divide on Homosexuality" (Website). PEW Research. 4 June 2013. Retrieved 2013-09-13.
A 2007 survey of British Muslims showed that 61% believe homosexuality should be illegal, with up to 71% of young British Muslims holding this belief. A later Gallup poll in 2009 showed that none of the 500 British Muslims polled believed homosexuality to be "morally acceptable". This compared with 35% of the 1001 French Muslims polled that did.
LGBT movements within Islam
The Al-Fatiha Foundation was an organization which tried to advance the cause of gay, lesbian, and transgender Muslims. It was founded in 1998 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.[verification needed] The Foundation accepted and considered homosexuality as natural, either regarding Qur'anic verses as obsolete in the context of modern society, or stating that the Qu'ran speaks out against homosexual lust and is silent on homosexual love. After the Alam stepped down, subsequent leaders failed to sustain the organization and it began a process of legal dissolution in 2011.[non-primary source needed]
In 2001, Al-Muhajiroun, a banned and now defunct international organization who sought the establishment of a global Islamic caliphate, issued a fatwa declaring that all members of Al-Fatiha were murtadd, or apostates, and condemning them to death. Because of the threat and coming from conservative societies, many members of the foundation's site still prefer to be anonymous so as to protect their identity while continuing a tradition of secrecy. Al-Fatiha has fourteen chapters in the United States, as well as offices in England, Canada, Spain, Turkey, and South Africa. In addition, Imaan, a social support group for Muslim LGBT people and their families, exists in the UK.[non-primary source needed] Both of these groups were founded by gay Pakistani activists. The UK also has the Safra Project for women.
There are also a number of Islamic ex-gay (i.e. people claiming to have experienced a basic change in sexual orientation from exclusive homosexuality to exclusive heterosexuality) groups aimed at attempting to guide homosexuals towards heterosexuality. A large body of research and global scientific consensus indicates that being gay, lesbian, or bisexual is compatible with normal mental health and social adjustment. Because of this, major mental health professional organizations discourage and caution individuals against attempting to change their sexual orientation to heterosexual, and warn that attempting to do so can be harmful. People who have gone through conversion therapy face 8.9 times the rates of suicide ideation, face depression at 5.9 times the rate of their peers and are three times more likely to use illegal drugs compared to those who did not go through the therapy.
The religious conflicts and inner turmoil that Islamic homosexuals struggle over has been addressed in various media, such as the 2006 Channel 4 documentary Gay Muslims, and the 2007 documentary film A Jihad for Love. The latter was produced by Sandi Simcha DuBowski, who six years earlier made a Jewish-themed documentary on the same topic, titled Trembling Before G-d.
In November 2012, a prayer room was set up in Paris by gay Islamic scholar and founder of the group 'Homosexual Muslims of France' Ludovic-Mohamed Zahed. It was described by the press as the first gay-friendly mosque in Europe. The reaction from the rest of the Muslim community in France has been mixed, the opening has been condemned by the Grand Mosque of Paris.
Nur Wahrsage has been an advocate for LGBTI Muslims and founded Marhaba, a support group for queer Muslims in Melbourne, Australia. In May 2016, Wahrsage revealed that he is homosexual in an interview on SBS2’s The Feed, being the first openly gay Imam in Australia.
Gender variant and transgender people
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 Qur'an, 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.
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 the 26th of June 2016, clerics affiliated to the Pakistan-based organization Tanzeem Ittehad-i-Ummat have issued a fatwa on transgender people, trans males with “visible signs of being a male” being allowed to marry women or a trans woman with “visible signs of being a female” and vice versa, while Muslim ritual funerals also apply. Depriving transgender people of their inheritance, humiliating, insulting or teasing them were also declared haraam.
|Wikiquote has quotations related to: Homosexuality#Islam|
- StraightWay Foundation
- Islamic religious police
- LGBT in the Middle East
- LGBT rights at the United Nations
- Transsexuality in Iran
- Afdhere Jama, editor of Huriyah
- Arsham Parsi, Iranian LGBT activist
- El-Farouk Khaki, founder of Salaam, the first homosexual Muslim group in Canada
- Faisal Alam, Pakistani American founder of Al-Fatiha Foundation
- Irshad Manji, Canadian lesbian and human rights activist
- Mahmoud Asgari and Ayaz Marhoni
- Maryam Hatoon Molkara, campaigner for transsexual rights in Iran
- Parvez Sharma, Filmmaker and LGBT activist
- Waheed Alli, Baron Alli, British gay politician
- A Jihad for Love, documentary about devout gay Muslims
- A Sinner in Mecca, film about a gay man's Hajj
- Festival of Muslim Cultures
- Gay Muslims, documentary
- Inclusive Mosque Initiative
- Malik Ayaz
- Nazar ila'l-murd
- "The Qu'ran and Homosexuality". Internet History Sourcebooks Project. Fordham University. Retrieved 7 November 2013.
Richard Burton suggests the following Qu'ranic verses as relevant to homosexuality:
- Ali, Kecia (2006). Sexual Ethics & Islam. Oxford, England: OneWorld Publishing. p. 90. ISBN 978-1-85168-456-4.
-  Archived June 3, 2010, at the Wayback Machine.
- Khaled El-Rouayheb. Before Homosexuality in the Arab-Islamic World 1500–1800. pp. 12 ff.
- "Lesbian and Gay Rights in the World" (PDF). ILGA. May 2009. Archived from the original (PDF) on 11 August 2011.
- Abu Dawud 32:4087
- Sahih Bukhari 7:72:774
- Ibn Majah Vol. 3, Book 9, Hadith 1903
- "UK party leaders back global gay rights campaign". BBC Online. 13 September 2011. Retrieved 7 November 2013.
At present, homosexuality is illegal in 76 countries, including 38 within the Commonwealth. At least five countries - the Yemen, Saudi Arabia, Iran, Mauritania and Sudan - have used the death penalty against gay people.
- "United Arab Emirates". Retrieved 27 October 2015.
Facts as drug trafficking, homosexual behaviour, and apostasy are liable to capital punishment.
- "Man Accused of "Gay Handshake" Stands Trial in Dubai". Retrieved 27 October 2015.
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