Editing LGBTQ people and Islam (section)

===Books===
====''Islam and Homosexuality''====
In 2010, an anthology ''Islam and Homosexuality'' was published.<ref>Samar Habib, ''Islam and Homosexuality'' (Praeger, 2010).</ref> In the Forward, [[Parvez Sharma]] sounded a pessimistic note about the future: "In my lifetime I do not see Islam drafting a uniform edict that homosexuality is permissible." Following is material from two chapters dealing with the present:

<blockquote>Rusmir Musić in a chapter "Queer Visions of Islam" said that "Queer Muslims struggle daily to reconcile their sexuality and their faith." Musić began to study in college "whether or not my love for somebody of the same gender disgusts God and whether it will propel me to hell. The answer, for me, is an unequivocal ''no''. Furthermore, Musić wrote, "my research and reflection helped me to imagine my sexuality as a gift from a loving, not hateful, God."<ref>Rusmir Musić, "Queer Visions of Islam" in ''Islam and Homosexuality'', ed. Samar Habib, (Praeger, 2010), pp. 327–328.</ref></blockquote>

<blockquote>Marhuq Fatima Khan in a chapter "Queer, American, and Muslim: Cultivating Identities and Communities of Affirmation", says that "Queer Muslims employ a few narratives to enable them to reconcile their religious and sexual identities." They "fall into three broad categories: (1) God Is Merciful; (2) That Is Just Who I Am; and (3) It's Not Just Islam."<ref>Marhuq Fatima Khan, "Queer, American, and Muslim: Cultivating Identities and Communities of Affirmation" in ''Islam and Homosexuality'', ed. Samar Habib, (Praeger, 2010), 356–358.</ref></blockquote>

====''Progressive Muslims: On Justice, Gender, and Pluralism''====
In his 2003 book ''Progressive Muslims: On Justice, Gender, and Pluralism'', Professor Scott Siraj al-Haqq Kugle<ref name="emory">{{cite web |title=Scott Kugle |url=http://mesas.emory.edu/home/people/faculty/kugle.html |publisher=Emory College of Arts and Sciences |access-date=21 January 2020 |archive-date=24 December 2019 |archive-url=https://web.archive.org/web/20191224125024/http://mesas.emory.edu/home/people/faculty/kugle.html |url-status=live }}</ref> asserts "that Islam does not address homosexuality." In Kugle's reading, the Quran holds "a positive assessment of diversity". It "respects diversity in physical appearance, constitution, stature, and color of human beings as a natural consequence of Divine wisdom in creation." Therefore, Islam can be described as "a religion that positively assesses diversity in creation and in human societies." Furthermore, in Kugle's reading, the Quran "implies that some people are different in their sexual desires than others." Thus, homosexuality can be seen as part of the "natural diversity in sexuality in human societies." This is the way "gay and lesbian Muslims" view their homosexuality.<ref name=kugle/>{{rp|194–196}}

In addition to the Qur'an, Kugle refers to the benediction of [[Imam Al-Ghazali]] (the 11th-century Muslim theologian) which says "praise be to God, the marvels of whose creation are not subject to the arrows of accident." For Kugle, this benediction implies that "if sexuality is inherent in a person's personality, then sexual diversity is a part of creation, which is never accidental but is always marvelous." Kugle also refers to "a rich archive of same-sex sexual desires and expressions, written by or reported about respected members of society: literati, educated elites, and religious scholars." Given these writings, Kugle concludes that "one might consider Islamic societies (like classical Greece) to provide a vivid illustration of a 'homosexual-friendly' environment." This evoked from "medieval and early modern Christian Europeans" accusations that Muslim were "engaging openly in same-sex practices."<ref name=kugle/>{{rp|198}}

Kugle goes a step further in his argument and asserts that "if some Muslims find it necessary to deny that sexual diversity is part of the natural created world, then the burden of proof rests on their shoulders to illustrate their denial from the Qur'anic discourse itself."<ref name=kugle/>{{rp|196, 198}}

====''Sexual Ethics and Islam''====
[[Kecia Ali]] in her 2016 book ''Sexual Ethics and Islam'' says that "there is no one Muslim perspective on anything." Regarding the Quran, Ali says that modern scholars disagree about what it says about "same-sex intimacy". Some scholars argue that "the Qur'an does not address homosexuality or homosexuals explicitly."<ref name=ali>{{cite book|author=Kecia Ali|title=Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith and Jurisprudence|publisher=Oneworld Publications|edition=Exp Rev|date=2016}}</ref>{{rp|xvi, 103}}

Regarding homosexuality, Ali says the belief that "exclusively homosexual desire is innate in some individuals" has been adopted "even among some relatively conservative Western Muslim thinkers." 100 Homosexual Muslims believe their homosexuality to be innate and view "their sexual orientation as God-given and immutable." She observes that "queer and trans people are sometimes treated as defective or deviant", and adds that it is "vital not to assume that variation implies imperfection or disability."<ref name=ali/>{{rp|100, 123, 206}}

Regarding "medieval Muslim culture", Ali says that "male desire to penetrate desirable youth ... was perfectly normal." Even if same-sex relations were not lawful, there was "an unwillingness to seek out and condemn instances of same-sex activity, but rather to let them pass by ... unpunished."<ref name=ali/>{{rp|105–106}} Ali states that some scholars claim that Islamic societies were 'homosexual-friendly' in history.<ref name=ali/>{{rp|100}}

In her article "Same-sex Sexual Activity and Lesbian and Bisexual Women", Ali elaborates on homosexuality as an aspect of medieval Muslim culture. She says that "same-sex sexual expression has been a more or less recognized aspect of Muslim societies for many centuries." There are many explicit discussions of "same-sex sexual activity" in medieval Arabic literature.<ref name="brandeis.edu">{{cite web|url=https://www.brandeis.edu/projects/fse/muslim/same-sex.html|author=Kecia Ali|title=Same-sex Sexual Activity and Lesbian and Bisexual Women|access-date=1 October 2016|date=2002|archive-date=30 July 2016|archive-url=https://web.archive.org/web/20160730094550/http://www.brandeis.edu/projects/fse/muslim/same-sex.html|url-status=live}}</ref> Ali states there is a lack of focus in medieval tradition on female same-sex sexual activity, where the Qur'an mainly focuses male/male sex. With female same-sex sexual activity there is more focus on the punishment for the acts and the complications with the dower, compared to men where there is a focus on punishment but also the need for ablutions and the effect of the act on possible marriage decisions.<ref name=ali/>{{rp|101}}

====Miscellaneous====
* ''[[Islamic Homosexualities|Islamic Homosexualities: Culture, History, and Literature]]'' (1997) – essay collection
* In February 2019, the government of Indonesia – a country with a majority Muslim population – threatened to ban [[Instagram]] due to an account that was posting "Gay Muslim" comics. @Alpantuni was a profile that posted comics that tackled gay-identity and religious bigotry to connect with members of the LGBT community. Although Instagram refused to remove the account as it would violate its own terms and conditions, the account is currently unavailable.<ref>{{Cite news|url=https://www.nytimes.com/2019/02/13/world/asia/indonesia-instagram-gay-comic.html |archive-url=https://ghostarchive.org/archive/20220103/https://www.nytimes.com/2019/02/13/world/asia/indonesia-instagram-gay-comic.html |archive-date=2022-01-03 |url-access=subscription |url-status=live|title='Gay Muslim' Comic Strip Vanishes After Indonesia Calls It Pornographic|last1=Ives|first1=Mike|date=13 February 2019|work=The New York Times|access-date=6 November 2019|last2=Suhartono|first2=Muktita|language=en-US|issn=0362-4331}}{{cbignore}}</ref>