Same-Sex in the Quran
Methodological Approach to the Interpretation of the Quran
The context of the Quran can be interpreted in many ways, with one of these ways being God prohibiting homosexuality in Muslim culture. The interpretation of the Quran has been under contention in the recent past. A good example is the instance of the fourth caliph Imam’ Ali, who, when he faced the Kharji rebels who insisted on the Imam only applying the Quran’s judgment instead of offering an interpretation, told them that “The Quran is written in straight lines between two covers. It does not speak by itself. It needs proper interpreters, and the interpreters are human beings (Kugle, 2010).” Human beings are tasked with interpreting the Quran according to their commitments as well as political positions. In that regard, Kugle offers a methodological approach to interpreting the Quran, positing that in interpreting the Quran, one should strive for linguistic accuracy so that all interpretations should conform to the grammatical conventions of the Arabic meanings. Instead of a retrospective analysis of pre-Islamic patterns and cultural prejudice, interpretation should maintain the primacy of the Quran in its use of language and recount of its narratives. The interpretation is one that is affirming of the integrity of the Quran is also another factor. It should also be clarifying of the context of the Quran (Kugle, 2010) and focus on the ethical principle of the Quran and restrain from imposing rules which have not been confirmed to underlie the principles of the Quran. Lastly, interpretations should be embracive of moral optimism.
Key Arguments Associated with Homosexuality and the Quran
Conformable to the Quran’s position, the aspect of diversity in creation was a reality intended in the creation of things, and the extant differences in the universe were contained in God’s creative will. Therefore, to augment the fact that we cannot all have the same sexual orientations, and as such, creates a moot room for the inclusion of sexuality within the Quran. Sexuality is among the existing elements of diversity. Contrary to the perception of heterosexuals that homosexuality is unnatural, homosexuals consider their sexuality as a way of expressing their inherent qualities and personalities. The Quran says, “O human being, what has deceived you from your generous Lord who created-well-shaped God made you and balanced set you into whatever for [sura] God desired God composed you (Q. 82:6-8).” Different sides will find different interpretations of this verse as the liberation theology has established it. For one, classical interpreters will seek to align themselves with the interpretation that Prophet Lot condemned homosexuality. Liwat, which was a primary sin for the people of Lot. (Kugle, 2010).
On the other hand, the Lesbian, gay and transgender Muslims will tend to advocate for an interpretation that is inclusive of the changing times and situations that present new conceptual and political commitments and hence shuns the presupposition that the Lot story condemned homosexuality. It is prudent to note that both interpretations are cognizant of the approach to interpretations. Notably, it has been established that no such term as used by the interpreters exists in the Quran which questions their interpretation of these interpreters and invokes the second approach of interpretation which is that while avoiding cultural prejudice and pre-Islamic patterns interpretations should maintain the primacy of the Quran both in language and in the recounting of its narratives.
Building on the established argument on the different interpretations, the Quran similarly says, “Set your face to the moral challenge[din] in a pure way, according to the original nature[fitra] upon which God based humanity, for there is no changing the creation of God.” (Q. 30:30). It is prudent to note that, to this extent, Kugle posits that Fitra is nature (Kugle, 2010). It is the provider of conscience and one which intentions arise for which our moral actions will be judged. These intentions should be the ones that should form the basis of judging sexual orientation. It will be prudent to note that an interpretation of this position should be guided by the latter approach of interpretation, moral optimism. From this approach, it can be found that homosexuality is justified in the Quran if the intention is fulfilling the dictates of the Quran. In this case, opponents of Muslim homosexuality will advance that it is by intentions that actions are committed and that since sexual relations is an action, then each should be rewarded for what they intended. It is agreeable that sexual acts should be judged on the platter of intentions, and this should be the intention of a sincere heart and full disposition, which is then translated to apparent action (Kugler, 2010). Sexual orientation is embryonic in each person, and the cause of sexual orientation has not been adequately affirmed. It is pertinent to note that when looking at intentions, in this case, sexual orientation will need to be a factor since the lack of it will be injustice and will be in the negation of the fundamental principle of judging actions guided by intentions.
Al-Tabari, an early exegete now deceased, states that Lot did indeed admonish homosexuality act as (Q. 7:80-81) says, “perpetrating the immorality.” It was the perception of Al-Tabari, and he wrote that the act of immorality, in this case, is penetrating males sexually. (Kugler, 2010, 12). Numerous classical interpreters did align their elucidations of the verse to the position of Al-Tabari. Kugle postulates that this position is problematic since it does not factor in the fact that during Lot’s time, the men used homosexuality as a weapon which they used against the vulnerable men. In order to establish further that homosexuality was not the immorality as discussed here, (Q. 7;80-83) says Lot said to his people, “Do you commit to the immorality that nobody in the wide world has done before? You do the men in lust (shahwa) besides the women-indeed you are a people who transgress! His people answered him with nothing but, Drive them out of your town, for they are a people who make themselves to be purer! So we delivered him and his followers, except for his wife-she was one of the goners.” This reading begs whether Lot’s wife engaged in homosexuality, which is the presumption of the classical interpreters. Notably, the interpretation of the classical interpreters’ does not conform to the clarification of context as a methodological approach to interpreting the Quran.
Real-Life Implications of the Interpretation of the Quran on Muslims
According to the Alwaleed bin Talal Chair of Islamic Civilization in the School of Foreign Service at Georgetown University, Jonathan AC Brown. The interpretation of the Quran presents severe problems for Muslims. Particularly on the issue of gay marriages and same-sex relations, Brown, arguing from a conservative position, conjectures that there is no way that an argument can be constructed to make homosexuality permissible before God (Brown). This translates the fact that the Shariah is discriminatory of the people guided by it on the grounds of sexuality and that, in American Law, is a void law that is voided by the amendments to the constitution. On the other hand, Shariah cannot be banned since it will be a denial of religious rights similarly conferred by the constitution (Brown). In this respect, the real-life implication is that it creates a dilemma on what to follow.
Works Cited
Brown, Jonathan AC. “Muslim Scholar on How Islam Really Views Homosexuality.” N.p., 30 June 2015. Web. 12 May 2020.
Kugle, Scott A. Homosexuality in Islam: Critical Reflection on Gay, Lesbian, and Transgender Muslims. , 2010. Internet resource.