Homosexuality that means sexual or romantic attraction to the people of the same sex has been a controversial issue to psychiatrists since they have been expected to examine this sexual orientation and its relation to mental health.
It has also caused controversy in the religious communities as they have been condemned for being narrow-minded due to their denial of this so-called natural and instinctive phenomenon. Here, we attempt to explore Islamic view on Homosexuality and explain the philosophy behind Islam’s objection to this matter.
In the Quranic view, the family consists of a pair of male and female. This was indeed the basis of the creation of Adam and Eve. The couple who were the father and mother of the whole human race:
‘O mankind! Indeed, We created you from a male and a female, and made you nations and tribes that you may identify yourselves with one another.’ (49:13) [1].
Since family is of high importance in Islamic teachings, anything that damages this ‘Holy’ social unit is subject to criticism. Same-sex marriages contradict the law of creation which is based upon the continuation of the human race. Had homosexuality become popular, reproduction would stop.
It is also due to its social consequences that Islam warns us against homosexuality. A person once questioned Imam Sadeq(AS): “Why has Allah prohibited sodomy?”. The Imam (AS) replied: “Had sex with boys been lawful, the men would have become independent of women (and disinclined towards them) causing man's lineage to become terminated and natural heterosexual intercourse to come to an end, and this would have brought about great moral and social evils” [2].
The above narration explains that sodomy, or homosexuality, makes men needless of women sexually and vice versa! So the doer of sodomy no longer desires to marry the opposite sex. This is seen as a serious threat to the continuation of the human race. Since it is through the opposite-sex marriages that the human race will continue.
Homosexuality is addressed in the Quran through a well-known story called the story of the ‘People of Lot’. This story is cited in the Quran seven times. And it shows the importance of these people and the acts that they were punished for. ‘People of Lot’ are known as a nation that was thoroughly destroyed by God owing to their lustful acts [3]:
"And Lot, when he said to his people, ‘What! Do you commit an outrage none in the world ever committed before you?! Most surely you come to males in lust besides females; nay you are an extravagant people’"(7:80-81).
In the above verse, the Prophet Lot (PBUH) condemns his people for their sexual desires towards men instead of women. Elsewhere in the Quran, he recalls:
‘O my people, these are my daughters: they are purer for you. Be wary of Allah … Is there not a right-minded man among you?’ (11:78)
One of the important aspects of Lot’s story is their punishment. According to Islamic teachings, homosexuality is a sin greater than adultery. So its punishment is more severe.
It is also admitted in the Islamic narrations that when people commit sins that have not been committed before, their punishment will also be unprecedented. The Quran describes People of Lot’s chastisement and remarks that the whole nation was massacred except the Prophet Lot (PBUH) and his true followers:
‘O Lot, we are messengers of your Lord. They will never get at you. Set out with your family in a watch of the night; and none of you shall turn round, except your wife…..So when Our edict came, We made its topmost part its nethermost, and We rained on it stones of laminar shale’(11:82-83)
In today’s liberal societies people are educated the way that they perceive homosexuality as an 'inborn’ tendency and only a variation of human sexual orientation [4]. In other words, the fact that one is born either male or female does not say anything about his or her sexual orientation. They might be Lesbian, Gay, Bisexual or Transgender! (LGBT) or it may happen that they are sexually straight!
Homosexuality has caused the field of psychiatry such a controversy that even after decades of studies on the issue one single position cannot be found in their findings. Homosexuality used to be identified as a mental disorder for the most of the 20th century. Even so, since 1970 there started a high scientific attempt to declassify homosexuality as a disorder. As a result of almost fifty years of attempts, we can see that since the late 20th-century homosexuality started to become legal in a few liberal countries (mainly Europe and America). And the same-sex marriages started to become recognized as a social norm.
Yet, there are still studies that argue against prior studies. They state that there is a misconception as to the definition of homosexuality in some of the major studies on the issue. Meaning, in the definition of a homosexual person they included any person who had had a same-sex sexual experience as an adult. But, some of the subjects that were engaged in homosexual behavior were not even attracted to the people of their own sex. It is also suggested that ‘homosexual people are at a substantially higher risk for some forms of emotional problems. These include suicidality, major depression, and anxiety disorder’ [5].
Despite the current professional position on homosexuality, same-sex orientation is still understood as immorality and as a rebellion against God by most nations and cultures throughout the world. The table of the LGBT rights according to different countries and territories is the evidence for this claim [6].
It has to be noted, however, that the fact that an individual has homosexual desires does not make him or her criminal according to Islamic law! This tendency is either a psychological or a physiological disorder that has to be cured. And as long as the person does not commit homosexual acts, he is not subject to any divine punishment.
The aim of this article was to explore the Islamic view on Homosexuality. We found that Islam objects to homosexuality for several reasons. Most importantly, Islam regards the same-sex union as a threat to the continuation of the human race.
Also, since the family in Islam is seen as a holy unit and it consists of a male and a female, again homosexual orientation goes against Islamic values and teachings and threatens human survival. We also examined if the same-sex sexual orientation is a disorder. Despite the high controversy of the issue, there is a kind of consensus that homosexual people are at a higher risk for emotional problems such as suicidality, major depression, and anxiety disorder.
To conclude, despite recent attempts of declassifying homosexuality as a disorder and the legitimization of the same sex union and marriages in some liberal societies, as statics show still the majority of countries and cultures understand homosexual acts as immorality and as a rebellion against social norms and religions that threatens human survival.
References:
- Qari translation of the Quran, available at
- Wasa`il ash-Shia, vol. 14, pg. 252.
- Qur’anic references to the People of Lot: 7:80–84, 11:77–83, 21:74, 22:43, 26:165–175, 27:56–59, and 29:27–33).
- Rizvi, Sayyid Muhammad, Marriage and Moral in Islam, available at
- Bailey, J. Michael, ‘Homosexuality and Mental Illness’, available at
- See the chart at
Fasting in Ramadan is an essential Muslim Ritual. Muslims fast during the month of Ramadan, meaning that they try to stand against all human temptations. They do not eat and drink from dawn to dusk, besides trying not to do all the evils which they are ordered no to do, like telling lies, backbiting, etc. Quran insists on the importance of fasting in many verses. The most relevant Quranic reference to Fasting in Ramadan is as follows:
"O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be God-wary. That for known days. But should any of you be sick or on a journey, let it be a [similar] number of other days. Those who find it straining shall be liable to atonement by feeding a needy person. Should anyone do good of his own accord, that is better for him, and to fast is better for you, should you know." (2: 183-184)
But what are the effects and the outcomes of Fasting in Ramadan? Why does the holy Quran insist on Fasting, calling it a ritual for the believers to come to Allah's way? Let's study a few purposes and effects of fasting together.
Fasting in Ramadan is a great help in growing patience. Tolerating hunger and thirst for long hours makes one more tolerant. It augments the power of self-control, be it physically or mentally, control over habits and putting aside bad and wrong behaviors. Prophet Muhammad (PBUH&HP) calls Ramadan the month of patience: "O people, surely there is a month in which exists a night, worthier than a thousand nights, and that's the month of Ramadan. Allah obliges us to fast, and that is the month of patience." [1]
According to the verse above (2: 183), the purpose of Fasting is getting closer to Allah, and being more devoted to Him. This verse is referring to the reality behind those hardships, which is finding a better self and a more Allah-knowing creature. And this is the path of perfection for each of us. It brings us good, both here and in the afterlife [2] Besides, through submitting to Allah's will, despite its challenges and hardships, we learn to serve Him under any circumstances and lay our trusts on whatever He had destined for us. Fasting in Ramadan is a chance to remind us that Allah's command is above any of our desires and wishes, and at the same time, His will undoubtedly results in our own benefit.
Fasting is a ritual that is done just for Allah. One who fasts is only considering the satisfaction of Allah, and that is their ultimate goal. As a result, Allah gives extra values to those who fast. He considers his/her sleeping worship, his/her silence a remembrance of Allah. He accepts his/her rituals and responds to his/her Dua [3]. Prophet Muhammad (PBUH&HP) narrates that Allah said: "fasting is for me, and I AM the one who praises that." [4] This has a lot to say; it shows the greatness of the strives of human beings to keep themselves away from sins and also eating, drinking, and sexual intercourse. He has created us and knows the difficulty, and He is the one who best knows how to praise the efforts of His own creatures.
According to a research done on the effects of fasting on growing self-esteem, reducing stress and depression and better mental health on 60 medical students, it's been concluded that the test takers who fast had higher self-esteem, less depression, and anxiety, obsession, phobia, paranoid thoughts, hostility, etc. [5]
Besides its beneficial mental effects, Fasting has great impacts on physical health. Our body uses the sources of unused energy inside during Fasting, and that causes the repulse of many toxic combinations in our body. Some medical practitioners believe that Fasting is a great cure for cancer. It also cures many digestive diseases in the stomach, intestines, and bladder. In another study on medical students, the results showed that Fasting had a significant effect on the immunity of their cells and total better cell activity [6].
These are just some of the purposes of Fasting. One needs pages to write about the positive effects of this ritual. In our other articles, we will discuss Fasting more.
References:
- Thavab-al-Ammal, p 143
- Kanzol Ammal, Hadith 564
- Savvab ol Ammal, p 77
- Saduq, "While there is no Faqih," Vol. 2. P 43
- Javanbakht, Maryam (2010) Study on the effects of fasting in the month of Ramadan on self-esteem and mental health of medical students Fundamentals of Mental Health, Pp 73-266
- The effects of Fasting from the Medical Practitioner's point of View, Zanjan University at
One of the aims of sending Prophets (PBUT), including Prophet Muhammad (PBUH & HP) , was to recite to faithful people the signs of Allah Almighty, to purify them and to teach them the Book and wisdom (3:164). Therefore, the Quran considers Prophet Muhammad (PBUH & HP) as an excellent exemplar for the believers (33:21). It means that all his deeds and behaviors at the individual, social, political, and cultural levels and even with other nations of that era, are instructive and he (PBUH & HP) is a perfect role model to be followed. Besides, he (PBUH & HP) was sent as a mercy to all the nations (21:107), both Muslims and non-Muslims. Hence, his approach in spreading peace and concordance in the world can be an excellent model to be followed. Here, we review how Prophet Muhammad (PBUH & HP) acted in this regard.
Prophet Muhammad’s (PBUH & HP) Sunnah did not ignore other nations and their internal independence at all. On the contrary, Islam is a worldwide religion that has recognized other tribes and nations, whether inside or outside of the Islamic state’s territory. Clear evidence for that are the treaties that have been made between the Islamic state and different nations or tribes during the time of Prophet Muhammad (PBUH & HP). In the pre-Islamic Arab era, fighting other tribes, killing, and bloodshed was a culture. But, Prophet Muhammad (PBUH & HP) made various treaties and emphasized on adhering to them to demonstrate how the tension between parties can be peacefully reduced and fighting back is the option only when invaded. The Islamic state was always faithful to the peace treaties as far as other parties were so.
As an example, as soon as Prophet Muhammad (PBUH & HP) arrived at Medina, he drew up a covenant among those who had emigrated with him from Mecca (Muhajirin) and the Jewish tribes of Medina including Aws and Khazraj (who were known later as Ansar (i.e. helpers, since they helped Muhajirin). This covenant was called the Constitution of Medina. This constitution aimed to guarantee the security and coexistence of various groups who lived in Medina and formed the basis of a multi-religious Islamic state. Some of its articles were:
• Muslims and Jews constitute “one nation” (Ummah Wahidah). Muslims are on their religion, so are Jews;
• Muslims and Jews are gracious to each other;
• The Jews adhered to this constitution should be protected and helped. No oppression upon them. No alliance with their enemies;
• Each party of this constitution should be allied with the other in case one of them is invaded;
• Both parties should ally whenever Medina is invaded;
• Both parties should take part in the expenses in case of a war. Muslims should pay their expenses, so do the Jews [1].
At the time of Prophet Muhammad (PBUH & HP), Mecca was under the control of one of the most significant Arabian tribes called Quraysh, who were polytheists. They had forbidden Muslims to enter the city and perform Hajj rituals. After Prophet (PBUH & HP) had dreamed entering Mecca doing Hajj rituals with companions, this Ayah confirmed his (PBUH & HP) dream: “Certainly Allah has fulfilled His Apostle’s vision in all truth: You will surely enter the Sacred Mosque, God willing, in safety, with your heads shaven or hair cropped, without any fear.” (48:27). Hence, The Prophet (PBUH & HP) and a group of Muslims with some other Arabs of around Medina, marched peacefully towards Mecca without arms, in the hope of making a pilgrimage. At first, Quraysh prevented them from entering Mecca. Still, after some negotiations, a treaty called the Treaty of Hudaybiyyah was drawn up between the two parties, which helped to decrease the tension between them.
This treaty guaranteed a 10-year peace between Quraysh and Muslims and authorized Muslims to return to Mecca in the following year to perform a peaceful pilgrimage [1].
References:
- M. A. Amini, “The principle of peaceful coexistence with non-Muslims in Islam,” Ma’rifat Journal, no. 165, p. 35-52.