Editing LGBTQ people and Islam (section)

=== In the Quran ===
==== Messengers to Lot ====
{{Main|Islamic view of Lot|Liwat}}

[[File:Lot BnF Persan 54 fol. 40.jpg|thumb|upright|[[Lot in Islam|Lut]] fleeing the [[Sodom and Gomorrah#Islamic|city]] with his [[Lot's daughters|daughters]]; his [[Lot's wife#Islamic view|wife]] is killed by a rock. [[Persian miniature]] (16th century), [[Bibliothèque nationale de France|National Library of France]], [[Paris]].]]

The Quran contains several allusions to [[homosexual activity]], which has prompted considerable [[Tafsir|exegetical]] and [[Islamic jurisprudence|legal]] commentaries over the centuries.<ref name=EoQ>{{cite encyclopedia |author-last=Rowson |author-first=Everett K. |year=2006 |title=Homosexuality |editor-last=McAuliffe |editor-first=Jane Dammen |editor-link=Jane Dammen McAuliffe |encyclopedia=[[Encyclopaedia of the Qurʾān]] |volume=2 |location=[[Leiden]] |publisher=[[Brill Publishers]] |doi=10.1163/1875-3922_q3_EQCOM_00085 |pages=444–445 |isbn=90-04-14743-8}}</ref> The subject is most clearly addressed in the story of [[Sodom and Gomorrah#Islamic|Sodom and Gomorrah]] (seven [[Ayah|verses]])<ref name="Muhammad Homosexuality">{{cite book |author-last=Wafer |author-first=Jim |year=1997 |chapter=Muhammad and Male Homosexuality |chapter-url=https://books.google.com/books?id=6Zw-AAAAQBAJ&pg=PA88 |editor1-last=Murray |editor1-first=Stephen O. |editor1-link=Stephen O. Murray |editor2-last=Roscoe |editor2-first=Will |title=[[Islamic Homosexualities|Islamic Homosexualities: Culture, History, and Literature]] |location=[[New York City|New York]] and [[London]] |publisher=[[NYU Press]] |pages=88–96 |doi=10.18574/nyu/9780814761083.003.0006 |isbn=9780814774687 |jstor=j.ctt9qfmm4 |oclc=35526232 |s2cid=141668547 |access-date=2021-04-20 |archive-date=2023-03-23 |archive-url=https://web.archive.org/web/20230323020425/https://books.google.com/books?id=6Zw-AAAAQBAJ&pg=PA88 |url-status=live }}</ref> after the men of the city demand to have sex with the male messengers sent by God to Lot (or Lut).<ref name=EoQ/><ref name=QL1>{{qref|7|80-84}}; {{qref|11|77-83}}; {{qref|21|74}}; {{qref|22|43}}; {{qref|26|165–175}}; {{qref|27|56–59}}; and {{qref|29|27–33}}.</ref><ref name=dr>Duran (1993) p. 179</ref><ref name="MC">Kligerman (2007) pp. 53–54</ref> The Quranic narrative largely conforms to that found in [[Book of Genesis|Genesis]].<ref name=EoQ/> In one passage the Quran says that the men "solicited his guests of him" ([[Quran 54:37]]), using an expression that parallels phrasing used to describe [[Potiphar and his wife|the attempted seduction]] of [[Joseph in Islam|Joseph]], and in multiple passages they are accused of "coming with lust" to men instead of [[Women in Islam|women]] (or their wives).<ref name=EoQ/> The Quran terms this lewdness or [[fahisha]] ({{langx|ar|[[wikt:فاحشة|فاحشة]]|fāḥiša}}) unprecedented in the history of the world:

{{Blockquote|text=And ˹remember˺ when Lot scolded ˹the men of˺ his people, ˹saying,˺ "Do you commit a shameful deed that no man has ever done before? You lust after men instead of women! You are certainly transgressors." But his people’s only response was to say, "Expel them from your land! They are a people who wish to remain chaste!" So We saved him and his family except his wife, who was one of the doomed. We poured upon them a rain ˹of brimstone˺. See what was the end of the wicked!|author={{qref|7|80-84|c=y}}}}

The destruction of the "people of Lut" is thought to be explicitly associated with their sexual practices.<ref name="Muhammad Homosexuality"/> Later exegetical literature built on these verses as writers attempted to give their own views as to what went on; and there was general agreement among exegetes that the "lewdness" alluded to by the Quranic passages was attempted [[Sodomy#Islam|sodomy]] (specifically [[anal intercourse]]) between men.<ref name=EoQ/>

Some Muslim scholars, such as the ''[[Zahiri school|Ẓāhirī scholar]]'' (literalist) [[Ibn Hazm|ibn Ḥazm]], argue that the "people of Lut" were destroyed not because of participation in homosexuality ''per se'', but because of disregarding [[Prophets and messengers in Islam|Prophets and messengers]] and attempting to [[rape]] one of them.<ref>{{cite journal|last1=Kuggle|first1=Scott|last2=Hunt|first2=Stephen|title=Masculinity, Homosexuality and the Defence of Islam: A Case Study of Yusuf al-Qaradawi's Media Fatwa|journal=Religion and Gender|volume=2|issue=2|date=2012|pages=271–272}}</ref><ref name=kugle/>{{rp|194–195}}<ref>Habib, S. (2008). Queer-Friendly Islamic Hermeneutics. Isim Review, 21(1), 32-33.
Retrieved from https://hdl.handle.net/1887/17231</ref>

The sins of the "people of Lut" ({{langx|ar|[[wikt:لوط|لوط]]}}) subsequently became proverbial and the [[Arabic]] words for the act of [[anal sex between men]] such as ''[[liwat]]'' ({{langx|ar|[[wikt:لواط|لواط]]|liwāṭ}}) and for a person who performs such acts ({{langx|ar|[[wikt:لوطي|لوطي]]|lūṭi}}) both derive from his name, although Lut was not the one demanding sex.<ref name="ReferenceA">Wayne Dynes, ''Encyclopaedia of Homosexuality'', New York, 1990.</ref>

Some Western and Modern Islamic scholars argue that in the course of the Quranic Lot story, homosexuality in the modern sense is not addressed, but that the destruction of the "people of Lut" was a result of breaking the ancient [[hospitality law]] and [[sexual violence]], in this case they attempted [[Rape of males|rape of men]].<ref>{{Cite book|title=Kugle, Scott Siraj al-Haqq (2010) Homosexuality in Islam: Critical Reflections on Gay, Lesbian, and Transgender Muslims. Oxford: Oneworld Publications|pages=51–53|quote=the story is really about infidelity and how the Tribe of Lot schemed for ways to reject his Prophethood and his public standing in the community [...] They rejected him in a variety of ways, and their sexual assault of his guests was only one expression of their inner intention to deny Lot the dignity of being a Prophet and drive him from their cities}}</ref><ref>{{Cite book|last=Hazm|first=Ibn|title=Mu'jam fiqh Ibn Hazm al Zahiri|publisher=Dar al-Fikr|year=1966}}</ref>{{Request quotation|date=September 2022}}<ref>{{Cite book|title=Wunibald Müller, Homosexualität – eine Herausforderung für Theologie und Seelsorge, Mainz 1986, p. 64-65.}}</ref><ref>{{cite book|title=Andreas Ismail Mohr: "Wie steht der Koran zur Homosexualität?", in: LSVD Berlin-Brandenburg e.V. (Hrsg.): Muslime unter dem Regenbogen. Homosexualität, Migration und Islam. Berlin: Querverlag, 2004, p. 16}}</ref><ref>{{cite book|title=Noegel, Scott B.; Wheeler, Brannon M. (2010). Lot. The A to Z of Prophets in Islam and Judaism. Rowman & Littlefield Publishers, Incorporated. pp. 118–126. ISBN 978-0810876033}}</ref>

==== ''Zina'' verse ====
Only one passage in the Quran prescribes a strictly legal position. It is not restricted to homosexual behaviour, however, and deals more generally with ''[[zina]]'' ([[Islamic sexual jurisprudence#Illegal sexualities|illicit sexual intercourse]]):<ref name="Muhammad Homosexuality"/>

{{Blockquote|text=˹As for˺ those of your women who commit illegal intercourse—call four witnesses from among yourselves. If they testify, confine the offenders to their homes until they die or Allah ordains a ˹different˺ way for them. And the two among you who commit this sin—discipline them. If they repent and mend their ways, relieve them. Surely Allah is ever Accepting of Repentance, Most Merciful.|author={{qref|4|15-16|c=y}}}}

In the exegetical Islamic literature, this verse has provided the basis for the view that Muhammad took a lenient approach towards male homosexual practices.<ref name="Muhammad Homosexuality"/> The [[Oriental studies|Orientalist scholar]] Pinhas Ben Nahum has argued that "it is obvious that the Prophet viewed the vice with philosophic indifference. Not only is the punishment not indicated—it was probably some public reproach or insult of a slight nature—but mere penitence sufficed to escape the punishment".<ref name="Muhammad Homosexuality"/> Most exegetes hold that these verses refer to illicit heterosexual relationships, although a minority view attributed to the [[Mu'tazilite]] scholar Abu Muslim al-Isfahani interpreted them as referring to homosexual relations. This view was widely rejected by medieval scholars, but has found some acceptance in modern times.<ref name=EoQ/>

==== Cupbearers in paradise ====
Some Quranic verses describing the [[Jannah|Islamic paradise]] refer to perpetually youthful attendants which inhabit it, and they are described as both [[Slavery in Islam|male and female servants]]:<ref name="Rustomji 2017">{{cite book |author-last=Rustomji |author-first=Nerina |year=2017 |chapter=Beauty in the Garden: Aesthetics and the ''Wildān'', ''Ghilmān'', and ''Ḥūr'' |chapter-url=https://books.google.com/books?id=5_MoDgAAQBAJ&pg=PA297 |editor1-last=Günther |editor1-first=Sebastian |editor2-last=Lawson |editor2-first=Todd |title=Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam |location=[[Leiden]] and [[Boston]] |publisher=[[Brill Publishers]] |pages=297–307 |series=Islamic History and Civilization |volume=136 |doi=10.1163/9789004333154_014 |isbn=978-90-04-33315-4 |issn=0929-2403 |lccn=2016047258 |access-date=2021-12-01 |archive-date=2023-04-19 |archive-url=https://web.archive.org/web/20230419034025/https://books.google.com/books?id=5_MoDgAAQBAJ&pg=PA297 |url-status=live }}</ref> the females are referred to as ''[[Houri|ḥūr]]'', whereas the males are referred to as ''[[Ghilman|ghilmān]]'', ''wildān'', and ''suqāh''.<ref name="Rustomji 2017"/> The slave boys are referred to in the Quran as "immortal boys" ({{qref|56|17}}, {{qref|76|19}}) or "young men" ({{qref|52|24}}) who serve [[Wine#Islam|wine]] and meals to the [[Blessing#Islam|blessed]].<ref name="Rustomji 2017"/> Although the ''[[tafsir]]'' literature does not interpret this as a homoerotic allusion, the connection was made in other literary genres, mostly humorously.<ref name=EoQ/> For example, the [[Abbasid Caliphate|Abbasid-era]] poet [[Abu Nuwas]] wrote:<ref>{{cite encyclopedia|encyclopedia=Homosexuality and Religion: An Encyclopedia|title=Islam|author=Elyse Semerdjian|page=132|editor=Jeffrey S. Siker|publisher=Greenwood Press|year=2007}}</ref>

{{blockquote|
A beautiful lad came carrying the wine <br />
With smooth hands and fingers dyed with henna <br />
And with long hair of golden curls around his cheeks ... <br />
I have a lad who is like the beautiful lads of paradise <br />
And his eyes are big and beautiful}}

Jurists of the [[Hanafi]] school took up the question seriously, considering, but ultimately rejecting the suggestion that homosexual pleasures were, like wine, forbidden in this world but enjoyed in the [[Afterlife#Islam|afterlife]].<ref name=EoQ/><ref name=iranica-law/> Ibn 'Âbidîn's Hâshiya refers to a debate among the scholars of Baghdad in the eleventh century, that some scholars argued in favor of that analogy.<ref>{{cite book |last= Lange|first= Christian|author-link= |date= 2016|title= Paradise and Hell in Islamic Traditions|url= |location= Cambridge United Kingdom|publisher= Cambridge University Press|page= |isbn=978-0-521-50637-3}}</ref>