[Kabar-indonesia] JP: Changes needed to Islamic view on homosexuality

[Joyo at aol.com]

The Jakarta Post 
Saturday, September 2, 2006

Opinion / Editorial

Changes needed to Islamic view on homosexuality

Farid Muttaqin, Athens, Ohio

It is important to begin any discussion on homosexuality in Islam with a look 
at how some hegemonic cultures and traditions before Islam influenced Islamic 
teachings. Greek Hellenism and ancient Arabic society were two important 
groups that supported a type of Islamic law on homosexuality.

Same-sex relationships have deep roots in the history of humankind. The story 
of Lot's people in the Koran proves that homosexuality has been a part of 
human life for a long time. Some famous Greek philosophers such as Aristotle and 
Plato also experienced same-sex relationships. In ancient societies, 
homosexuality was considered common behavior. Why do we now view homosexuality as 
social deviancy? Why is it believed among Muslims that homosexuality is such a 
terrible sin?

The characteristics of Islamic teaching and its interpretations are possibly 
colored by the traditions of previous societies. In ancient Greek society 
homosexuality was a usual sexual behavior. Meanwhile, Islam strongly discourages 
its believers from mimicking traditions of previous societies. This was 
significant for early Islamic believers to clearly distinguish themselves from 
non-Muslims. The Islamic restriction against homosexuality has a correlation to this 
teaching.

Additionally, the stigma against homosexuality refers to the academic 
tradition of interpretation within Islamic society, including the subject of 
homosexuality. Also, the stigma of homosexuality is related to the political interests 
of the early formation of Islamic society.

One of the most influential traditions in Islam is the patriarchal view of 
ancient Arabic society. This society encouraged people to show the power of 
masculinity. It was a common view within ancient Arabic society that only a man 
could be a leader. Having a daughter embarrassed parents. Fathers would even 
kill their daughters in order to save the family from disgrace. Having several 
wives or concubines was a measure of male power. Ancient Arabic society 
eradicated feminine values in order to keep their masculine images.

The Prophet Muhammad introduced Islamic teachings in this patriarchal Arabic 
society. Thus, it is possible that the patriarchal views of Arabic society 
interfered with the tradition of Islamic interpretation, including on 
homosexuality. Ancient Arabic society resisted homosexual behavior because homosexuality 
was considered a feminine value. These stereotyped effeminate males were 
contrary to tribal interests in conflicts which required masculine values such as 
bravery, courage, strength, roughness and dominance. Homosexuality could reduce 
these masculine values and lead to losing tribal wars.

It was also common among the first group of Islamic believers to face 
socio-political and religious wars with non-Muslim societies. Jihad as a spirit of 
religious defense was a well-known Islamic dogma to win these wars. As with 
other dogmas of war, jihad at that time was overwhelmed by "masculine values", and 
under the patriarchal influences of Arabic society the first group of Muslims 
restricted homosexuality as an irrelevant value of jihad (Wafer, 1997:92). In 
addition to this fact, the verses of the Koran on homosexuality describe more 
male homosexual experiences than female homosexual ones. The patriarchal 
interests influencing Islamic teachings did not count females as significant 
members of the society.

In times of peace that required "feminine values" such as beauty, love and 
compassion, rather than "the spirit of masculine values", it is not difficult to 
find homosexual experiences in Islamic societies. Some great Islamic scholars 
experienced same-sex relationships. Abu Nawas, the greatest Arab poet, was 
homosexual. It was common among male Sufis to experience homosexuality in 
correlation with the belief that sexual lust or nafs (desire) toward women would 
lead them to spiritual decadence (Schimmel, 1979:124). These realities are 
crucial evidence that in some contexts homosexuality has not been a major problem 
within Islamic society.

Homosexual experiences have been alive among recent Islamic societies, 
including Iran, Turkey, Morocco, Syria and Pakistan (Schmitt and Sofer, 1992). Among 
Muslims in Indonesia, homosexual experiences are common in pesantren, or 
Islamic boarding schools. However, patriarchal views still dominate Islamic 
teaching and its interpretations, including on homosexuality. Thus, Islamic 
societies tend to maintain the construction of a pseudo socio-religious belief that 
homosexuality is a major sin.

Progressive Islamic groups have to be aware that stereotypes against 
homosexuals in the name of Islamic teachings encourage discrimination and even 
violence. An example of this discrimination can be found in the fact that some Muslim 
countries criminalize homosexuality.

Based on the fact that various stereotypes and discrimination against 
homosexuals have a correlation with the misinterpretation of Islamic teachings on 
homosexuality, it is important to create an agenda toward the recognition of 
homosexual rights by representing a new interpretation of these teachings. In this 
regard, therefore, the agenda to recognize homosexual rights has a strong 
relevance to other progressive Islamic agendas, including stopping violence 
against women.

The writer graduated from State Islamic University, Jakarta, in Islamic 
Philosophy and Theology and is a student at Ohio University Athens, the U.S. His 
research focus is liberal aspects of Islamic feminism. He can be reached at 
faridmoe at yahoo.com.

------------------------------------------ 
Joyo Indonesia News Service
------------------------------------------