Sihaq (lesbian sexual intercourse) is not included in the hudud fiqh because there is no penis penetration. “We should remember that the formation period of fiqh is the patriarchal Middle Ages. In other words, sexuality dimension and gender are never entirely black and white in the Islamic tradition. This is reflected in the fact that to this day, there are no identical positions from the four main mazhab (Islamic school of thought) of Sunni on the LGBT issue. Today’s problems came from perspectives that are too literal and essentialist on fiqh,” Laily said.Īccording to Laily, in the history of Islam in the beginning of the 19th century, homoeroticism and homosexuality as well as pederasty were still part of the social dynamics in many Muslim society. Therefore, we should revive the teachings on the ethics of diverse opinions on fiqh again. “The problem is some ulemas and Muslim communities adopt the binary sexuality, which is a product of Western modernity fed through colonialism. In short, the Islamic fiqh takes into account the acts, not the gender of the doer,” she added. Sexual activities other than liwat are simply considered as ‘small sins,’ which doesn’t even have hudud (Law of God). “Therefore, though liwat is forbidden, many Muslim thinkers from the Middle Age wrote homoerotic poetry. “Homosexuality” as a category only emerged in the 19th century Europe, she said. In fiqh, liwat is not always associated with homosexuality it can also exist in heterosexual sex. The rejection of homosexuality by ulemas and the Muslim community reflects an overlapping on the understanding of homosexuality, which is a more recent Western concept, and liwat. Homosexuality as a category was not known during the formation period of fiqh in Islam. What is forbidden is liwat an Arabic word for anal intercourse or sodomy, and not the feeling or the expression of homosexuality. Fiqh only addresses behavior, not feelings or sexual orientations. Laily said that the Islamic jurisprudence or fiqh opens up many rooms for the existence of LGBT. Secondly, the Principle of Human Creation refers to an understanding that human consists of a singular soul ( nafs wahidan), so all secondary differences, including sexuality and gender, are products of the dynamics in humanity. The Principle of the One and Only God means that only God is superior, so no single human being is more superior than others. However, Islam’s position on homosexuality can be understood based on two main concepts of feminist theology: the Principle of the One and Only God and the Principle of Human Creation.
Laily explained on Twitter that from the perspective of Islamic theology, there is no systematic discussion on LGBT issue.
#CONTEXT OF STORY OF LUT QURAN SERIES#
On the second series of #MadgeTalk last week (June 6), we invited Muslim Scholar Lailatul Fitriyah, known by her nickname Laily, who is currently pursuing a doctoral degree in theology at University of Notre Dame, United States to talk about this. Those are some questions that led Magdalene to hold an interactive discussion on Twitter on “LGBT and Islam”. Is there a place for LGBT (lesbian, gay bisexual, transgender) people in Islam? Can Islamic teachings be reconciled to accept their existence? What about the hadith (a collection of traditions containing sayings of the prophet Muhammad) that urge people to kill homosexuals?
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