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Does Islam Permit Homosexuality?

Does Islam Permit Homosexuality?

31 - Jan - 2021
Lifestyle
5
Min

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.

Homosexual Community: to Be Continued?

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: In the Quran

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)

Homosexuality: As a Mental Disorder?!

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.

Wrapping up

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:

  1. Qari translation of the Quran, available at
  2. Wasa`il ash-Shia, vol. 14, pg. 252.
  3. 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).
  4. Rizvi, Sayyid Muhammad, Marriage and Moral in Islam, available at
  5. Bailey, J. Michael,  ‘Homosexuality and Mental Illness’, available at
  6. See the chart at


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What does Islam Say about Freedom of Thought?

02 - Feb - 2021 357 Read 5 Min

United Nations General Assembly in the 18th article of The Universal Declaration of Human Rights states “Everyone has the right to freedom of thought, conscience, and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship, and observance.”

Also in the 19th article of The Universal Declaration of Human Rights freedom of expression is defined as follows: “Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.” [1]

In this text, I would like to explore this article and find out to what extent it is right or wrong according to the Islamic viewpoint toward freedom of thought and freedom of expression.

The Mistake of The Universal Declaration of Human Rights

The Universal Declaration of Human Rights puts freedom of thought and freedom of belief alongside each other. While there is a major difference between these two.

Murtaza Mutahhari emphasizes the difference between “thought” and “belief”. He argues that “thought is a potential caused by having intellect” and because every human being has intellect, and the potential to think about different issues, thus they think and “discover some truths about universe according to their talent”. [2] While he states that “belief might be based on human’s interest towards something” or “it might be based on following other people’s opinion”. But the true belief is “based on thinking”. He believes that most of the people shape their belief based on worldly interests. And there should be thoughtful people among them to guide them in their way of thinking and choices [3].

So, in his definition of thought and belief, he points out the mistake of The Universal Declaration of Human Rights. He concludes that people should have freedom of thought. Yet, about freedom of belief, unlike liberalism, Mutahhari states that “freedom is not the ultimate political goal to be respected under any condition”.

The main goal of freedom as he declares is to “reach perfection”. And if one’s belief is against his path towards perfection, then his belief needs an evolution, and should not be left alone to carry on his path towards adversity. [4]

Image removed.

Freedom of Thought in The Quran

There are more than 300 verses in the Quran that encourage people to think, such as: “Indeed We have sent it down as an Arabic Quran so that you may exercise your reason.” (12: 2), “[This is] a blessed Book that We have sent down to you, so that they may contemplate its signs, and that those who possess intellect may take admonition.” (38: 29), “Do they not contemplate the Quran, or are there locks on the hearts?” (47: 24).

Freedom of thought is also mentioned in the Quran in choosing the path of life where Allah says: “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong.” (2: 256)

This verse clearly shows the importance of freedom of thought in the eyes of God, and the freedom to choose a religion. It is noteworthy that the Quran gives specific guidelines for finding the truth and recognizing wrong and right. As it is stated in the same verse; “So whoever disbelieves in idolatrous and believes in Allah has grasped the most trustworthy handhold with no break in it.” (2: 256)

Also, Allah introduces His best servants in the Quran as those who listen to different types of opinions without any prejudice, and then follow the opinion that is closest to the righteous way: “…So give good news to My servants, who listen to the word [of Allah] and follow the best [interpretation] of it. They are the ones whom Allah has guided, and it is they who possess intellect.” (39: 17-18)

When Allah encourages people to find their religion based on intellectual thinking, he keeps reminding them at different points about what is beneficial and what is harmful to human growth.

Does Islam Limit Freedom of Thought and Freedom of Expression?

As stated above freedom of thought is encouraged in Islam as long as it does not lead people and society toward diversity. “The objective of speech and expression according to Islam is to build up love, tolerance, social harmony, and understanding among members in order to ensure a peaceful coexistence.” [5]

So, freedom of thought is permitted in Islam as long as it does not harm the society. There is a fundamental rule in Islam, to which other rulings must not be contrary. A Muslim should neither be harmed nor should he harm anyone else. When thoughts are harmful to people in the society, Islam limits freedom of expressing the thoughts that may create social disorder.

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Conclusion

So far we discussed that The Quran invites people to think and choose their religion and belief accordingly freely. There is no force in choosing religion. Yet, freedom of belief and expression is not completely allowed according to that fundamental rule of Islam.

That is, a Muslim should not be harmed and nor harm others. Sometimes, one may not have enough information about a particular issue and as a result is not able to form an educated opinion or belief. Hence, if someone wants to express his/ her opinions that have no scientific or logical foundations, and may bring about doubt in ordinary people’s beliefs, Islam would stand against it and will not allow its expansion. [6]

Reference:

  1. Human rights
  2. Mutahhari, Murtaza, About Islamic republic, p. 92-3
  3. Mutahhari, Murtaza, About Islamic republic, p. 97
  4. Rostami, Mohammad. Andisheh Sadegh, vol. 6
  5. Bhat AM (2014) Freedom Of Expression From Islamic Perspective. Journal of Media and Communication Studies 6: 69-77.
  6. Kassem AS (2012) The Concept of Freedom in the Quran. American International Journal of Contemporary Research 2, p. 165-173.


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40 Exceptional Imam Jawad (AS) Quotes

19 - Feb - 2021 1,875 Read 5 Min

1. Trust Allah

Trusting in Allah is the expense for achieving whatever worthwhile and the ladder toward whatever elevating.

al-'Allama al-Majlisi, Bihar al-anwar, vol.78, p.364.

2. The All-Present 

Feeling Allah in every breath is more advantageous than exhausting your body in worshipping Him.

al-'Allama al-Majlisi, Bihar al-anwar, vol.78, p.364.

3. Four Things a Believer Needs 

The believer is in need of Allah's favor, his/her inner guide, and being open to the goodwill of the well-wishers.

 Ibn Shu'ba al-Harrani, Tuhaf al-'uqul, p. 457.

4. Visiting Friends 

Visiting your friends, even for a short time, improves your health and elevates your mind.

al-Shaykh al-Mufid, Al-Amali, p.329.

5. Do not Trust Unheedfully 

Trusting someone before making sure [of his/her personality] ends up in pain and catastrophe.

al-'Allama al-Majlisi, Bihar al-Anwar, vol.78, p.364.

6. Prosperity 

The believer prospers in not depending on others.

 al-Shaykh al-Mufid, Al-Amali, p.109.

7. The Hidden Secret

Life reveals the hidden secrets to you, [as it goes by]. 

 al-Shaykh al-Mufid, Al-Amali, p.365.

8. Allah's Supervision

Know that you are constantly under Allah's supervision, so beware of yourself.

Ibn Shu'ba al-Harrani, Tuhaf al-'uqul, p. 455.

9. Wrong Deeds

If you approve of a wrong deed, you will be considered to have a share in committing it.

 al-'Allama al-Majlisi, Bihar al-Anwar, vol.75, p.82.

10. Ask Your Needs from Allah

Whoever turns to anyone other than Allah, Allah will leave his/her matters to that other person. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.68, p.155.

11. Don't Be Pretentious 

Don't pretend to be Allah's friend while being His enemy in secret. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p.365.

12. Going through a Deed

If you are confused about entering a deed, you'll be desperate in coming out of it.

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p.364.

13. Receiving Affection

You receive affection through gaining three characteristics; being fair in your relations, sympathizing [with others] in their hardship and happiness, and keeping your heart unstained [from sins]. 

Baha' al-Din 'Ali b. 'Isa al-Irbili, Kashf al-ghumma fi ma'rifat al-a'imma, vol.3, p.139.

14. A Mischievous Person

Avoid befriending a mischievous person, since he/she is like a bare blade whose look is alluring, while its impact [wound] is hideous. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.74, p.198.

15. Generosity 

The good that generous people do for others benefits them more than the ones in need of help since its reward, honor, and reputation belong to them. Therefore, any favor that one does first benefits him/herself. So he/she shouldn't expect to be gratified for what he/she has done. 

Baha' al-Din 'Ali b. 'Isa al-Irbili, Kashf al-ghumma fi ma'rifat al-a'imma, vol.3, p.137.

16. Sincerity 

The best worship is sincerity in [intention]. 

Warram b. Abi Firas al-Hilli, Tanbih al-khawatir wa nuzhat al-nawazir , vol.2, p.109.

17. Listening to Someone

When you listen to a speaker, you have turned into his/her slave (follower); if the speaker's words are directed toward Allah Almighty, the listener has glorified Allah, and if his/her words are directed toward Satan, the listener has worshipped Satan.

 Muhammad ibn Ya'qub al-Kulayni, al-Kafi, vol.6, p.434.

18. Being Thankful 

The blessing, which is not gratified, is like a sin, which has not forgiven. 

Hasan ibn Muhammad Deilami, Aalam al-din fi Sifat al-Moumenin, p.309.

19. Relying on a Mischievous Person

The least punishment of the one who relies on a mischievous person is being deprived of his/her aspiration.

Aziz Allah, Atarodi, Mosnad Imam al-Jawad (AS), p.248.

20. Unwise Words

Unwise words cause many disputes.

 Sabbagh al-Maliki, Al-Fusul al-muhimma fi ma'rifat al-a'imma, p.274.

21. Piety

If you stay pious despite being in a chaotic situation, Allah will bestow His mercy upon you and show you a way out.

Sabbagh al-Maliki, Al-Fusul al-muhimma fi ma'rifat al-a'imma, p.274.

22. Death

Death is like your sleep at night, except that the fatal sleep is longer, and you won't wake up from it until the Day of Judgement.

al-'Allama al-Majlisi, Bihar al-anwar, vol.3, p.134. 

23. Hope

The needs are requested by hope and answered by divine will. Undoubtedly, the best blessing is well-being.  

Hasan ibn Muhammad Deilami, Aalam al-din fi Sifat al-Moumenin, p.309.

24. Your Trustee and Guardian

The one whom Allah is his/her trustee and guardian will never go astray or get disappointed. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.68, p.155.

25. Salvation

Whoever desires Allah will surely be saved. 

 al-'Allama al-Majlisi, Bihar al-anwar, vol.68, p.155.

26. Foresight

Unexpected incidents and calamities will devour the one who lacks foresight.

al-'Allama al-Majlisi, Bihar al-anwar, vol.68, p.340.

27. Blaming People

Blaming people without any evidence or reason causes anger and distress, and they will never forgive you for this.

al-'Allama al-Majlisi, Bihar al-anwar, vol.71, p.181.

28. Your Daughter's Suitor

If you are sure about the piety, faith, and trustworthiness of your daughter's suitor, agree to his request; otherwise, it will lead to great misfortune and ruin. 
Muhammad ibn Ya'qub al-Kulayni, al-Kafi, vol.5, p.347.

29. The Ignorant

There will be no dispute among people if the ignorant remain silent.

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 81.

30. Consider Different Aspects of a Task

Whoever accepts and submits [to a task, command, etc.] without considering its different aspects, has exposed him/herself to destruction and distress. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 364.

31.  Dependence and Independence 

People will be dependent on the one who, by relying on Allah, considers himself independent. And the pious will naturally be favored by people even if they aren't pious themselves. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 79.

32. Learning

Strive in gaining knowledge and wisdom, and know that learning is obligatory (Wajib) and discussing [what has been learned] is recommended (Mustahab).

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 80.

33. Imam Jawad (AS) Knowledge 

Knowledge is the means of helping friends and relatives, the reason for and sign of fairness, a gift and means of entertainment in gatherings, the human's companion in travel, and one's mate in lonely times. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 80.

34. Modesty and Humility 

Modesty and humility are the adornments of knowledge and wisdom.

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 91.

35. Politeness 

Politeness and being good-natured are signs of reason and forbearance.

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 91.

36. Patience, Poverty, Impulses

Rely on patience in all your life, see poverty as your companion, and stand against your whims and impulses. 

 al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 358.  

37. Prayer (Salat)

One should perform prayer (Salat) in a modest manner. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.74, p. 131.

38. Repentance

The conditions for your repentance to be accepted by Allah are feeling regret at heart, asking for forgiveness by the tongue, compensating for your mistakes, and being determined not to commit those sins again. 

Baha' al-Din 'Ali b. 'Isa al-Irbili, Kashf al-ghumma fi ma'rifat al-a'imma, vol.2, p.349.  

39. Two Kinds of Knowledge 

There are two kinds of knowledge; one is heard, and the other is practiced [besides being heard]. There is no use in the knowledge that is heard but not practiced. 

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 80.

 40. Injustice

The one who does an injustice, the one who participates in it, and the one who is content with it all have a share in it.  

al-'Allama al-Majlisi, Bihar al-anwar, vol.75, p. 81.



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