МакалаЖашыл жеткиликтүүлүк2026
An important theological clarification about Islam and sexual minorities (or the position of LGBTQ+ persons)
Galym Zhussipbek
Авторлор
GZ
Galym Zhussipbek
Suleyman Demirel University
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Galym Zhussipbek
Galym Zhussipbek
Suleyman Demirel University
Abstract: This paper explains, in simple terms, an epistemological view within Islamic theology and history that supports inclusion of LGBTQ+ persons. It highlights scholars who use reason to interpret Islamic sources. The central idea is 'al-karamiya al-insaniyya,' meaning all humans have dignity, which comes from Surah 17:70 of the Quran. This idea is similar to universal human dignity and is important for supporting human rights in Islam. Revisionist scholars argue that everyone has rights, no matter their sexual orientation or gender identity, because all humans have God-given dignity. Context and purpose-oriented interpretations argue that the Quranic condemnation of the people of Lot targets sexual violence and domination by heterosexual men, rather than consensual relationships based on mawadda (mutual love) between homosexual persons. This article highlights the distinction between Quranic principles and later legal developments in the Muslim context. Extended summary: This paper briefly explains one dimension of the Islamic theological (rationalistic epistemology and ethical objectivism) and historical framework for the inclusion of LGBTQ+ persons. It draws attention to the works of revisionist scholars who follow a rationalistic epistemology. The core of the inclusion perspective is the concept of ‘al-karamiya al-insaniyya’ (literally, the inborn nobility or dignity of all human beings), derived from Surah 17:70. This concept is analogous to universal human dignity and is a vital Quranic principle that substantiates the universality of human rights. Specifically, revisionist scholars argue about universal rights regardless of sexual orientation or gender identity, based on the idea that ‘all children of Adam possess God-given nobility’ (‘karamah’). On the other hand, this paper is critical of what can be called the ‘radicalization’ of the LGBTQ+ agenda. A rationalist reading of Islamic sources suggests that there is no inherent gender bias in how humankind was created. Context and purpose-oriented interpretations argue that the Quranic condemnation of the people of Lot targets sexual violence and domination by heterosexual men, rather than consensual relationships based on mawadda (mutual love) between homosexual persons. This article highlights the distinction between Quranic principles and later legal developments in the Muslim context. It is important to note that the Hanafi school, historically the most dominant in the Sunni Muslim world, originally prescribed no specific punishment for same-sex acts because the Quran is silent on the matter. This article accepts the idea of the 'Pro-Life' stance of the Quran. For example, while the Quran mentions confinement or moderation for various offenses, it does not mandate the death penalty for homosexuality. Stoning is absent from the Quran; its adoption in later Shariah is attributed to specific hadiths that some scholars find inconsistent with the Quran’s emphasis on mercy and forgiveness. This paper also addresses the issue of privacy versus public acts, effectively protecting private life from state interference – a principle reinforced by Caliph Umar’s refusal to spy on citizens. Even where punishments existed, such as in the case of adultery, cumbersome conditions were required to prove the case; for example, four male witnesses had to confirm the physical act, which would mean it was committed openly. This paper asserts that LGBTQ+ identities in Islam are not ‘Western imports’ but are deeply rooted in Islamic history. Literary traditions such as Persian and Arabic gay poetry (e.g., Abu Nuwas’s poetry) and 'Hispano-Arabic' homoerotic literature from Al-Andalus document a long history of homoeroticism and same-sex affection in Islamic communities. This history spanned a geographic range from Muslim Spain to the Indonesian Sultanates. Overall, Islamic societies historically exhibited a diverse and often inclusive approach to gender and sexuality. A major part of this article centers on how Islamic texts are interpreted. In principle, Hanafi-Maturidi scholars believed that human reason (aql) and revelation are complementary. If a literal text contradicts reason or inherent morality, reason must be used to interpret it. However, after the 12th century, the Ashari and Ahl al-Hadith schools became dominant, prioritizing the use of human reason only for secondary issues and focusing on literal interpretations of hadith over rational scrutiny, thereby overshadowing Hanafism’s rationalism. Thus, the 'hadithification' of Sunnah occurred, referring to the process by which the broad, living tradition (Sunnah) was reduced to a rigid collection of literalist texts (hadith), often ignoring historical context and the higher objectives (Maqasid) of the faith. The article concludes that modern homophobia in some Muslim-majority regions, such as the former Eastern Bloc countries, is often driven by non-religious factors.