LGBT in Islam is influenced by the legal, social, and cultural history of the nations with a sizable Muslim population, along with specific passages in the Quran   and hadithstatements attributed to the Islamic prophet Muhammad.
The Quran cites the story of the "people of Lot " destroyed by the wrath of God because they engaged in lustful carnal acts between men. Homosexual acts are forbidden in traditional Islamic jurisprudence and are liable to different Ex homosexual muslim, including the death penaltydepending on the situation and legal school.
However, homosexual relationships were generally tolerated in pre-modern Islamic societies  and historical record suggests that these laws were invoked infrequently, mainly cases of rape or other "exceptionally blatant infringement on public morals ". In recent times, extreme prejudice persists, both socially and legally, in much of the Islamic world against people who engage in homosexual acts. Homosexual relations between females are legal in KuwaitTurkmenistan and Uzbekistanbut homosexual acts between
Ex homosexual muslim are illegal.
The Quran contains several allusions "Ex homosexual muslim" homosexual activity, which has prompted considerable exegetical and legal commentary over the centuries. Most surely you come to males in lust besides females; nay you are an extravagant people. And the answer of his people was no other than that they said: Turn them out of your town, surely they are a people who seek to purify themselves. So We delivered him and his followers, except his wife; she was of those who remained behind.
And We rained upon them a rain; consider then what was the end of the guilty. 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 "abomination" alluded to by the Quranic passages was attempted sodomy specifically anal intercourse between men.
The sins of the people of Lut Arabic: 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 illicit sexual intercourse: And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is oft-returning to mercythe Merciful.
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.
The second verse was taken to refer to homosexual intercourse by the early Quran exegesis of Mujahid; it is also the interpretation mentioned in Tafsir Ibn Kathir and Jalalayn. Some Quranic verses describing the paradise refer to "immortal boys" Although the tafsir literature not interpret this as a homoerotic allusion, the connection was made in Ex homosexual muslim literary genres, mostly humorously.
A beautiful lad came carrying the wine With smooth hands and fingers dyed with henna And with long hair of golden curls around his cheeks I have a lad who is like the beautiful lads of paradise And his eyes are big and beautiful.
Jurists of the Hanafi school took up the question seriously, Ex homosexual muslim, but ultimately rejecting the suggestion that homosexual pleasures were, like wine, forbidden in this world but enjoyed in the afterlife. The hadith sayings and actions attributed to Muhammad show that homosexual behaviour was not unknown in seventh-century Arabia.
While there are no reports relating to homosexuality in the best known hadith collections of Bukhari and Muslimother Ex homosexual muslim collections record a number of condemnations of the "act of the people of Lot" male-to-male anal intercourse.
Narrated by Abdullah ibn Abbas: If you find anyone doing as Lot's people did, kill the one who does it, and the "Ex homosexual muslim" to whom it is done. Narrated Abdullah ibn Abbas: If a man who is not married is seized committing sodomy he will be stoned to death.
Ibn al-Jawzi — writing in the 12th century claimed that Muhammad had cursed "sodomites" in several hadith, and had recommended the death penalty for both the active and passive partners in homosexual acts.
It was narrated that Ibn 'Abbaas said: Ahmad narrated from Ibn 'Abbas that the Prophet of Allah said: Al-Nuwayri — in his Nihaya reports that Muhammad is "alleged to have said what he feared most for his community were the practices of the people of Lot although he seems to have expressed the same idea in regard to wine and female seduction.
It was narrated that Jabir: Other hadiths seem to permit homoerotic feelings as long as they are not translated into action. In addition, there a number of "purported but mutually inconsistent reports" athar of punishments of sodomy ordered by early caliphs. There are, however, fewer hadith mentioning homosexual behavior in women;   but punishment if any for lesbianism was not clarified.
The hadith collection of Bukhari compiled in the 9th century from earlier oral traditions includes a report regarding mukhannathuneffeminate men who were granted Ex homosexual muslim to secluded women's quarters and engaged in other non- normative gender behavior: The Prophet cursed effeminate men; those men who are in the similitude assume the manners of women and those women who assume the manners of men, and he said, "Turn them out of your houses.
In hadiths attributed to Muhammad's wivesa mukhannath in question expressed his appreciation of a woman's body and described it for the benefit of another man. According to Everett Rowson, none of the sources state that Muhammad banished more than two mukhannathunand it is not clear to what extent the action was taken because of their breaking of gender "Ex homosexual muslim" in itself or because of the "perceived damage to social institutions from their activities as matchmakers and their corresponding access to women".
According to traditional Islamic law, homosexual activity cannot occur in a legal manner because it takes place outside of marriage and between partners of the same sex. The paucity of concrete prescriptions to be derived from hadith and the contradictory nature of information about the actions of early authorities resulted in lack of agreement among classical jurists as to how homosexual activity should be treated.
For unclear Ex homosexual muslim, the treatment of homosexuality in Twelver Shia jurisprudence "Ex homosexual muslim" generally harsher than in Sunni fiqh, while Zaydi and Isma'ili Shia jurists took positions similar to the Sunnis.
Since a hadd Ex homosexual muslim for zina requires testimony from four witnesses to the actual act of penetration or a confession from the accused repeated four times, the legal criteria for the prescribed harsh punishments of homosexual acts were very difficult to fulfill. Documented instances of prosecution for homosexual acts are rare, and those which followed legal procedure prescribed by Islamic law are even rarer. In her book, Kecia Ali observes that "contemporary scholars disagree sharply about the Qur'anic perspective on same-sex intimacy.
Many Muslim scholars have followed a "don't ask, don't tell" policy in regards to homosexuality in Islam, by treating the subject with passivity. Kutty, who teaches comparative law and legal reasoning, also wrote that many Islamic scholars  have "even argued that homosexual tendencies themselves were not haram [prohibited] but had to be suppressed for the public good".
He claimed that this may not be "what the LGBTQ community wants to hear", but that, "it reveals that even classical Islamic jurists struggled with this issue and Ex homosexual muslim a more sophisticated attitude than many contemporary Muslims".
Kutty, who in the past wrote in support of allowing Islamic principles in dispute resolution, also noted that "most Muslims have no problem extending full human rights
Ex homosexual muslim those—even Muslims—who live together 'in sin'".
He argued that it therefore seems hypocritical to deny fundamental rights to same-sex couples. Moreover, he concurred with Islamic legal scholar Mohamed Fadel  in arguing that this is not about changing Islamic marriage nikahbut about making "sure that all citizens have access to the same kinds of public benefits".
Islamist journalist Muhammad Jalal Kishk found no prescribed punishment for homosexuality in Islamic law  [ full citation needed ]  Several modern day scholars, including Scott Kugle, argue for a different interpretation of the Lot narrative focusing not on the sexual act but on the infidelity of the tribe and their rejection of Lot's Prophethood.
In Scott Ex homosexual muslim al-Haqq Kugle's book on homosexuality in Islam, he addresses the teaching of sacred texts including the Qur'an about homosexuality. Kugle notes the Islamic "tolerance for diversity of interpretation of sacred texts. Kugle quotes the Qur'an: Then Kugle continues, "the implication of this verse is that no Muslim is better than another," even "a gay or lesbian Muslim.
Regarding interpreting "Ex homosexual muslim" Qur'an, Kugle notes that "it is always human beings who speak for the Qur'an" and "they always interpret its words" and "interpretation is always ambiguous and contested.
Regarding the Qur'an's treatment of same-sex acts, Kugle says that "where the Qur'an treats same-sex acts, it condemns them only so far as they are exploitive or violent. One level is "genetic inheritance. One the basis of this reading of the Qur'an, Kugle asserts that homosexuality is "caused by divine will," so "homosexuals have no rational choice in their internal disposition to be attracted to same-sex mates. Regarding the story of Lot, Kugle observes that if the "classical interpreters" had seen "sexual orientation as an integral aspect of human personality," they would have read the narrative of Lot and his tribe "as addressing male rape of men in particular" and not as "addressing homosexuality in general.
A critique of Kugle's approach, interpretations and conclusions was published in by Mobeen Vaid. In a book, Aisha Geissinger  writes that there are "apparently irreconcilable Muslim standpoints on same-sex desires and acts," all of which claim "interpretative authenticity. The Lot story is interpreted as condemning "rape and inhospitality rather than today's consensual same-sex relationships. Abdessamad Dialmy  in his article, "Sexuality and Islam," addressed "sexual norms defined by the sacred texts Koran and Sunna.
Societies in Islam have recognized "both erotic attraction and sexual behavior between of the same sex. Accordingly, the Arabic language had an appreciable vocabulary of homoerotic terms, with a dozens of word just to describe types of male prostitutes. There is little evidence of homosexual practice in Islamic societies for the first century and a half of the Islamic era. The conceptions of homosexuality found in classical Islamic texts resemble the traditions of classical Greece and those of ancient Romerather than modern Western notions of sexual orientation.
During the early period, growth of a beard was considered to be the conventional age when an adolescent lost his homoerotic appeal, evidenced by poetic protestations that the author still found his lover beautiful despite the growing beard. During later periods, the age of the stereotypical beloved became more ambiguous, and this prototype was often represented in Persian poetry by Turkish soldiers.
Other famous examples of homosexuality include the Aghlabid Emir Ibrahim II of Ifriqiya ruled —who was said to have been surrounded by some sixty catamitesyet whom he was said to have treated in a most horrific manner. Caliph al-Mutasim in the 9th century and some of his successors were accused of homosexuality.