Respecting the Station of One’s Lord – Between Proclivity and Acts – Engaging the Gay Community as Believing Muslims

There are few topics in the American context that are as controversial in modern times as homosexuality.  This is certain just as true for Muslims today as it is for Christians, though sadly to date, Muslims in America have not taken the time to develop their own arguments and positions on homosexuality settling instead for being subsumed under the vocal, if not dominant, discourse of the Christian Right.  It is my recommendation that Muslims make their positions understood, not in an attempt to thwart Divine Law concerning this subject as we shall see, but to promote a dialog that allows for political and social discourse without abandoning moral principles and obligations to Islam.

My reason for writing this is two fold. One, I was asked by a Muslim student to articulate Islam’s stance on homosexuality such that she could readily present it to her audience in clear yet unflinching terms. The second was a meeting I recently attended in Philadelphia in which a group of Imams sat to discuss issues facing the community. Sadly, nearly the whole discussion was wasted on a diatribe about homosexuals. When I asked the group of men if they had any doubts concerning the illegitimacy of homosexual acts they replied they had none. I pressed them, asking if there was a major issue with homosexuals coming to their mosques and demanding acceptance on the grounds of unrepentant homosexuals, again they replied in the negative. Instead, in my opinion, it amounted to nothing other than a chest thumping session where they could feel good about themselves, reveling in anti-homosexual stances, instead of actually engaging in useful discourse about trying to solve critical issues facing the Philadelphia Muslim community (issues such as AIDS, domestic abuse, criminal activity, lack of support for new Muslims, etc.).

Let me begin by dispensing with intellectual formalities and niceties such that my position on what is commonly referred to as homosexuality is clearly understood: Those who commit homosexual acts are committing heinous and abominable crimes before God.  This is the mashûr (standard) opinion in Islam regarding sexual acts between those of the same sex.  For brevity sake I will not delve into the hierarchy some scholars have placed on man-to-man sexual relations versus woman-to-woman. I am speaking on the entirety of that which is referred to as homosexuality.  One such example of this is clearly and explicitly outlined in the Qur’an in chapter 7, verses 80-84:

Wa Lûtan idh qâla liqawmihi a ta’tûna’l fâhishta mâ sabaqakum bihâ min ahadin min’l ‘âlamîn. – And Lot, when he said to his people, ‘Do you commit an obscenity not perpetrated before you by anyone in all the worlds?’ … Innakum lata’tûna’l rijâla shahwatan min dûni’l nisâ’, bal antum qawmun musrifûn. – ‘You come with lust to men instead of women. You are indeed a depraved people.’ … Wa amtarnâ ‘alayhim matra(n) – fa’ndhur kayfa kâna ‘âqibatu’l mujrimîn. – And so We rained down a mighty rain upon them. See the final fate of the evildoers!’”

The verse above is just one such example in which Islamic sources not only explicitly label homosexual acts forbidden (this worthy of Divine Punishment) but they are elevated above other crimes or sins “not perpetrated before … by anyone in all the worlds”.  Clearly, such acts are not only harâm (impermissible and punishable in the Here-After) but are of a degree above other sins such as consuming alcohol or gambling.

My point here is again not to waste time reasserting a standardly-held opinion in all orthodox schools but rather to find ways for the Muslim community to one, establish its stance on homosexual acts (and not on homosexu-ality as I will explain here) as Muslims and not simply letting the Christian (or any other group for that matter) Right speak for us and two, find a way, despite the grave nature of the sin, to at least establish a dialog with the gay community in a way in which traditional and conservative (of which I consider myself to be among) religious groups, in America or elsewhere, have been unable to do.

As it relates to the general body of sins, regardless of hierarchy, Islam maintains a division between what one inclines to do and what one actually acts on.  In other words the sin is not the inclining towards committing the sin but in the act of committing it.  In fact, Islam places a great deal of devotional importance on resisting one’s desires (at least those that contradict Divine Law), promising a great reward for doing so:

Wa ‘ammâ man khâfa maqâma rabbihi wa nahâ’n nafsa ‘ani’l hawâ fa ‘inna’l jannata hiya’l ma’wâ. – But as for him who fears the Station of his Lord and forbade the lower self its appetites, the Garden will be his refuge.” Qur’an, 79: 40-41.

Additionally, God urges those of conscious in the Qur’an to turn to their Lord after committing heinous or devious acts:

Wa’lladhîna idhâ fa’alû fâhishatan aw dhalamû anfusahum dhakarû’Allaha fa’staghfirû lidhunûbihim wa man yaghfiru’l dhunûba illa’Allah wa lam yusirru ‘alâ mâ fa’alû wa hum ya’lamûn. – Those who, when they act indecently or wrong themselves, remember God and ask forgiveness for their sins—and who can forgive sins except God? And they do not knowingly persist in what they were doing.” Qur’an, 3: 135.

An important distinction needs to be made here in order to fully understand the arguments presented.  Islam does not condone identity by proxy of proclivity.  In other words, Islam does not recognize one’s lifestyle simply because of one’s likes or dislikes, regardless of whether those proclivities are by nature or nurture.  One of the arguments the gay community often uses to substantiate their right to commit homosexual acts is that they were “born that way.”  Islam does not single out homosexuals in this case: I would have no more right to have a beer, gamble or fornicate with any number of women, simply because I like beer, am an alcoholic, like to gamble or having a gambling addiction, like women or because I was born a so-called heterosexual.  What takes primacy in these scenarios is not individual proclivity but respecting the station of one’s Lord (maqâm).  And while this would appear to many go against popularly held conceptions of freedom and individualism, this in fact is the dominant opinion Islam takes on human (read individual) rights.

Beyond all this lays an opportunity for (American) Muslims to engage a community that might otherwise be branded as off limits and irredeemable.  The question for me now is not if but how and to what extent the Muslim community is willing to engage and make space for, as Dr. Sherman Jackson has said, gays and lesbians.  True, this endeavor will require a tremendous amount of courage and intellectual capital on the part of Muslims.  Some have argued against any such engagement whatsoever on the basis of Sadd al-Dharâ’i’ or Limiting Harm.  Certainly this is a valid point, as Islam sees homosexual acts committed with impunity an individual and social harm.  However, others have argued that given the political and social climate in America, the one group that might be inclined to uphold the rights of Muslims to practice their religion would be none other than the gay and lesbian community.  The decision will no doubt be long and hard.

In the end, I find the choice to engage the gay community on those grounds which Islam permits (i.e., committing homosexual acts is a major sin) while still offering the possibility of salvation by encouraging the rejection of such heinous inclinations, is one in which preserves the dignity of all parties involved: it seeks to not reduce gays to people who only commit homosexual acts (and do not have other aspects to their humanity) and it allows Muslims a productive avenue of “Enjoining the Good and Forbidding the Evil” (al-Amru bi’l Ma’rufi wa’n Nihayatu ‘ani’l Munkar), an obligation all Muslims are called upon to do.

6 Replies to “Respecting the Station of One’s Lord – Between Proclivity and Acts – Engaging the Gay Community as Believing Muslims”

  1. As-salaamu ‘alaykum Marc. Dr. Jackson also wrote an excellent article that I believe would be beneficial to your student on the Washington Post’s On Faith. It was published years ago and, unfortunately, they have taken it down, but if I find it in my old hard drive I will definitely share it here.

  2. Assalamu ‘alaykum Marc. I was wondering if you have heard of “Before Homosexuality in the Arab-Islamic World, 1500-1800”, and, if so, what your thoughts are on it. I have not read it myself, but I have heard that the book states that not all forms of homosexuality were deemed as immoral during the Ottoman period.

    I have not yet been able to locate a book about homosexuality and Islam from an orthodox perspective. 🙁

  3. Abdullah – wa ‘alaykum salaam. No, I have not read the book in question.

    Part of the reason you haven’t found many books on homosexuality from an orthodox perspective is because it’s traditionally not been a contentious subject. In other words, there’s been ijma’ on the sinful nature of the act and, like eating pork, required little to no further discussion on the matter.

  4. Found the last paragraph of the article here.

    I would only add that, as a Muslim, I should be no more compelled to accept their moral vision than they are to accept mine. They do not accept the prophethood of Muhammad. I should not have to accept the morality of homosexuality. Nor should it be assumed, on the other hand, that because I reject homosexuality on moral grounds I reduce a person’s entire worth as a human being to his or her sexual orientation.

    And God knows best.

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