Homosexuality involves both men and women who are called gays and lesbians. Lesbians undergo two challenges; being in Muslim societies, which are greatly patriarchal, and being a female who is sexually appealed to other women. The primary challenge for several lesbian Muslims is the hardest because before discussing their sexual orientation, they should first address if women are perceived as complete human beings. Lawfully independent agents, ethically equivalent to men, and matters with sexual ambitions worthy of satisfaction past their reproduction part. In the traditional era, Muslim interpreters and jurists formed female-affirmative pronouncements ( Kugle, "Islam and Homosexuality") . They recognized that females love sex and are eligible for contentment from their spouses, upholding the presence of potential for female ejaculation and orgasm just like men. The Qur'an warns all people about sexual greed, irrespective of their marital status and sexual orientation. The Qur'an's language precisely speaks to heterosexuals. It is not astonishing because they set up a large majority in every society, even the immediate surroundings of Prophet Muhammad in Arabia ( Kugle, "Islam and Homosexuality") . The Qur'an does not directly address transgender people; however, some Muslim interpreters claim that Lot's narrative speaks of homosexual sex and specifically anal penetration among men. They condemn how males prohibited the authority of Lot to the extent of coercing male strangers into same-sex activities.
Lot prophesied to forbid sex among males of transgender orientation. Lot told them: "Do you commit the immorality that nobody in the wide world has done before? You do the men in lust [shahwa] besides the women- indeed, you are a people who transgress! His people answered him with nothing but, Drive them out of your town, for they are people who make themselves to be purer! So we delivered him and his followers, except for his wife- she was one of the goners" (Q. 7:80-83). He talks concerning males is universal who have sex with other males in general than with females. Lot denounces males who assault other men sexually while keeping off sexual connections they have with their wives. It warns that homosexuality was a crime.
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Lot defies his aggressors: "Do you do males from the wide world and leave what mates God has created for you? Indeed you are people exceeding in aggression!" (Q. 26:165-166). In these verses, Lot stipulates that these males presently have spouses who God provided for them. However, they violently surpass the boundaries of respectability by challenging Lot's visitors in disrespect for the privileges their partners have over them. A critique argues that the actual issue is the gender of the targets. Lot attacks the assailants directly in another verse: "O my people, these are my daughters- they are purer for you so be mindful of God and do not humiliate me over my guests!" (Q. 11:78).
Ibn Hazm was a "sexually-sensitive" jurist who set a precedent for gay and lesbian Muslims to follow. He acknowledged prohibiting anal penetration among males, hence a crime as per Islamic law. However, he reprimanded that it should not be overstated insignificance by homophobic hysterics ( Kugle, "Islam and Homosexuality") . He stated that the Qur'an does not prohibit it in words that show the lawful force of individual penalty. Therefore, he established that equivalence to heterosexual fornication and adultery is not defensible and that gays should be stopped through unrestricted punishment. His lawful criticism was strengthened by this accepting that there are Muslims who are homosexuals whose belief is not less than that of fellow Muslims whose life is just fine.
Ibn Hazm was demanding of the way other traditional interpreters warranted the death punishment of homosexuals. The orthodox interpreters stated that the death consequence of stoning for every individual found in same-sex activity is grounded on the Qur'an's apparent words in a factual study of the story of Lot. Ibn Hazm confidently differed with their interpretations. The analysis of the early jurists does not include the exact language of the Qur'an and misunderstands God's intention to disclose in this way. Ibn Hazm contends, "God says the tribe of Lot considered the warning a lie. We send upon them a storm of stones" (Q. 54:33), but it is not permissible in the shari'a to punish deceivers with pelting to death, even prophetic liars.
Utmost transgender Muslims comprehend Islamic convention to correspond with sex between the same genders, but no convention offers a full roadmap for belief; every one characterizes a form of opinions and practices that enters but does not include the specialists' lives. Even though some transgender remembers hearing from spiritual leaders that homosexuality is a sin, the predominant alarm with sexuality that they bump into in the appropriate conducting of being straight into matrimonial. "Islam is often referred to as a sex-positive religion in the sense that sexuality is regarded as a gift from God and the right of every person: In the Qur'an view of the world, physical love impinges directly on the social order" (Boellstorf, 2005). The homosexual follows the various interpretations to cover up for their sexual orientation.
Even though interpreters were correct to claim that Lot denounces same-sex activities among males, this does not automatically relate to Muslims as the Qur'ans exposure repeals the lawful force of former revelations and the lawful structures placed by previous prophets who established them. It meant that Muslims are not indebted to Christian mores, and Muslims are not needed to trail Judaic law. Islam will trail the legal aspects of former indulgences that are definite by the Qur'an and were accomplished by Prophet Muhammad.
Part 2
The actual consequences of understanding of homosexuality from the Qur'an on Muslims are tremendously influential and hazardous. Gay life in a Muslim society could be among the most challenging issues to compact with. In the video "Is it alright to be gay and Muslim," when Asif spoke to his mum about being gay, he encountered her mother's reaction of considering somewhat a thing was physically wrong with him. Asif's mother required him to visit a specialist (Is It Alright to be Gay and Muslim? 00:55:00). It is reasonably unlucky that a youngster's mother observes him as having something incorrect with him for his sexual positioning. More than bad luck, being gay in a Muslim society could become central to thinking of suicide due to the magnitudes that could be as severe as passing away. Nur Warsame was an Islamic symbol that, due to being gay, t ried to kill himself since he thought it was the remaining choice he had left to do with his lifespan. It impacted his sexual orientation as gay, and a person would be killed in his society (Australia's First Openly Gay Imam, 00:39:00). Therefore, it appears that the too conservative society of Muslims could impose stiff punishments on gay individuals.
References
"Australia's First Openly Gay Imam"
"Is It Alright to be Gay and Muslim?"
Boellstorff, Tom. "Between religion and desire: Being Muslim and gay in Indonesia." American Anthropologist 107.4 (2005): 575-585.
Kugle, S. (2013). Homosexuality in Islam . Oneworld.
