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LGBT dalam Islam
The coming together of "human rights discourses and sexual orientation struggles" has resulted in an abundance of "social movements and organizations concerned with gender and sexual minority oppression and discrimination."[197]
The Al-Fatiha Foundation was an organization which tried to advance the cause of gay, lesbian, and transgender Muslims. It was founded in 1998 by Faisal Alam, a Pakistani American, and was registered as a nonprofit organization in the United States. The organization was an offshoot of an internet listserve that brought together many gay, lesbian and questioning Muslims from various countries.[198]Templat:Verification needed The Foundation accepted and considered homosexuality as natural, either regarding Qur'anic verses as obsolete in the context of modern society, or stating that the Qu'ran speaks out against homosexual lust and is silent on homosexual love. After Alam stepped down, subsequent leaders failed to sustain the organization and it began a process of legal dissolution in 2011.[199]Templat:Primary inline
In 2001, Al-Muhajiroun, an international organization which sought the establishment of a global Islamic caliphate, but which is now a banned and defunct, issued a fatwa (ruling) declaring that all members of Al-Fatiha were murtadd (apostates), and condemning them to death. Because of this threat and their conservative familial backgrounds, many Al-Fatiha members chose anonymity to protect their identity.[200] Al-Fatiha had fourteen chapters in the United States, as well as offices in England, Canada, Spain, Turkey, and South Africa.
There are also a number of Islamic ex-gay groups, that is, those composed of people claiming to have experienced a basic change in sexual orientation from exclusive homosexuality to exclusive heterosexuality)[201]. These groups, like those based in socially conservative Christianity, are aimed at attempting to guide homosexuals towards heterosexuality. A large body of research and global scientific consensus indicates that being gay, lesbian, or bisexual is compatible with normal mental health and social adjustment. Because of this, major mental health professional organizations discourage and caution individuals against attempting to change their sexual orientation, and warn that attempting to do so can be harmful.[202][203] People who have gone through conversion therapy face 8.9 times the rates of suicide ideation, face depression at 5.9 times the rate of their peers and are three times more likely to use illegal drugs compared to those who did not go through the therapy[204] (although these statistics do not refer to Muslims specifically).
In November 2012, a prayer room was set up in Paris by gay Islamic scholar and founder of the group 'Homosexual Muslims of France' Ludovic-Mohamed Zahed. It was described by the press as the first gay-friendly mosque in Europe. The reaction from the rest of the Muslim community in France has been mixed. The opening has been condemned by the Grand Mosque of Paris.[205]
Float for gay Muslims at Pride London 2011.Imaan, a social support group for Muslim LGBT people and their families, exists in the UK.[206]Templat:Primary inline Imaan, like Al-Fatiha, was founded by gay Pakistani activists.
Inclusive Mosque Initiative, a grassroots activist organisation founded in 2012, which works toward "establishing a place of worship for the promotion and practice of an inclusive Islam".[207]
Nur Wahrsame has been an advocate for LGBTQ Muslims. He founded Marhaba, a support group for queer Muslims in Melbourne, Australia. In May 2016, Wahrsage revealed that he is homosexual in an interview on SBS2's The Feed, being the first openly gay Imam in Australia.[208]
The Muslim Alliance for Sexual and Gender Diversity (MASGD) in the United States began on January 23, 2013. It supports, empowers and connects LGBTQ Muslims. It aims "to increase the acceptance of gender and sexual diversity within Muslim communities."[209] On June 20, 2016, an interview with Mirna Haidar (a member of the MASGD's steering committee) was published in The Washington Post. She described the MASGD as supporting "LGBT Muslims who want or need to embrace both their sexual and religious identities." Haidar said that the support the MASGD provides is needed because a person who is "Muslim and queer " faces "two different systems of oppression": Islamophobia and homophobia.[210]
Muslims for Progressive Values, based in the United States and in Malaysia, is "a faith-based, grassroots, human rights organization that embodies and advocates for the traditional Qur'anic values of social justice and equality for all, for the 21st Century."[211] MPV has recorded "a lecture series that seeks to dismantle the religious justification for homophobia in Muslim communities." The lectures can be viewed at MPV Lecture Series.[212]
The Safra Project for women is based in the UK. It supports and works on issues relating to prejudice LGBTQ Muslim women. It was founded in October 2001 by Muslim LBT women. The Safra Project's "ethos is one of inclusiveness and diversity."[213]
Salaam is the first gay Muslim group in Canada and second in the world. Salaam was found in 1993 by El-Farouk Khaki, who organized the Salaam/Al-Fateha International Conference in 2003.[214]
Sarajevski Otvoreni Centar (Sarajevo Open Centre), abbreviated SOC, is an independent feminist civil society organization and advocacy group which campaigns for lesbian, gay, bisexual, trans and intersex (LGBTI) people and women rights in Bosnia and Herzegovina.[215][216] The organization also gives asylum and psychological support to victims of discrimination and violence.[217]
The Pink Report is an annual report made by the organization on the state of the Human Rights of LGBTI People in the country and is supported by the Norwegian Embassy.[218]
In May 2009, the Toronto Unity Mosque / el-Tawhid Juma Circle was founded by Laury Silvers, a University of Toronto religious studies scholar, alongside Muslim gay-rights activists El-Farouk Khaki and Troy Jackson. Unity Mosque/ETJC is a gender-equal, LGBT+ affirming, mosque.[219][220][221][222]
The religious conflicts and inner turmoil with which Islamic homosexuals struggle have been addressed in various media.
The goals of Channel 4 include (1) stimulate public debate on contemporary issues, (2) reflect culturaldiversity of the UK, and (3) champion alternative points of view.[223] One of Channel 4's productions is a documentary on Gay Muslims, broadcast in the UK in January 2006. It can be viewed on YouTube in six parts: Gay Muslims - UK - Part 1 of 6, Gay Muslims - UK - Part 2 of 6, Gay Muslims - UK - Part 3 of 6, Gay Muslims - UK - Part 4 of 6, Gay Muslims - UK - Part 5 of 6, Gay Muslims - UK - Part 6 of 6
The Unity Productions Foundation (UPF) works for "Peace through the Media" by producing films "to break down stereotypes and enhance understanding" of Muslims and Islam. UPF films have been seen by approximated 150 million people. UPF has "partnered with prominent Jewish, Muslim, Christian and interfaith groups to run dialogues nationwide." Videos of non-Muslims speaking up for Muslims as "fellow Americans" are online at Non-Muslims Speak Up.[224]
The Muslim Debate Initiative (MDI) made up of Muslims "with experience in public speaking, apologetics, polemics, research and community work." One of its aims is "to support, encourage and promote debate that contrasts Islam against other intellectual and political discourses for the purpose of the pursuit of truth, intellectual scrutiny with respect, and the clarifying accurate understandings of other worldviews between people of different cultures, beliefs and political persuasions."[225] One of its broadcasts was on BBC3's "Free Speech" program on March 25, 2014. The debate was between Maajid Nawaz and Abdullah al Andalusi on the question "Can you be Gay and Muslim?" It is on YouTube at "Gay and Muslim?".[226]
In 2007, the documentary film A Jihad for Love was released. It was produced by Sandi Simcha DuBowski and directed by Parvez Sharma. As of 2016 the film has been shown in 49 nations to four million plus viewers.[227]See two parts of the film at A Jihad for Love Part 1[228] and A Jihad for Love Part 2.[229] Also a video about A Jihad for Love is at "About a Jihad for Love".[230]
In 2015, the documentary film A Sinner in Mecca was released. It was directed by Parvez Sharma. The film chronicles Sharma's Hajj pilgrimage to Mecca, Saudi Arabia as an openly gay Muslim. The film premiered at the 2015 Hot Docs Canadian International Documentary Festival to great critical acclaim.[231] The film opened in theaters in the US on September 4, 2015 and is a New York Times Critics' Pick.[232]
My.Kali is a Jordanian pan-Arab LGBT publication published in English in Amman, Jordan. It started publication online in 2008. It is named after openly gay model Khalid, making major headlines, as it is the 1st LGBT publication to ever exist in the MENA region.[233][234] The magazine regularly features non-LGBT artists on their covers to promote acceptance among other communities and was the first publication to give many underground and regional artists their first covers like Yasmine Hamdan,[235] Hamed Sinno, lead singer of the band Mashrou' Leila,[236] Alaa Wardi,[237] Zahed Sultan[238] and many more.[239]
This section contains material from books and articles supporting LGBT Muslims.
In Chapter Eight of the 2003 book, Progressive Muslims: On Justice, Gender, and Pluralism, Scott Siraj al-Haqq Kugle asserts "that Islam does not address homosexuality." In Fugle's reading, the Qur'an holds "a positive assessment of diversity." It "respects diversity in physical appearance, constitution, stature, and color of human beings as a natural consequence of Divine wisdom in creation." Therefore, Islam can be described as "a religion that positively assesses diversity in creation and in human societies." Furthermore, in Kugle's reading, the Qur'an "implies that some people are different in their sexual desires than others." Thus, homosexuality can be seen as part of the "natural diversity in sexuality in human societies." This is the way "gay and lesbian Muslims" view their homosexuality.[240]
In addition to the Qur'an, Kugle refers to the benediction of Imam Al-Ghazali (the 11th-century Muslim theologian) which says. "praise be to God, the marvels of whose creation are not subject to the arrows of accident." For Kugle, this benediction implies that "if sexuality is inherent in a person's personality, then sexual diversity is a part of creation, which is never accidental but is always marvelous." Kugle also refers to "a rich archive of same-sex sexual desires and expressions, written by or reported about respected members of society: literati, educated elites, and religious scholars." Given these writings, Kugle concludes that "one might consider Islamic societies (like classical Greece) to provide a vivid illustration of a 'homosexual-friendly' environment." This evoked from "medieval and early modern Christian Europeans" accusations that Muslim were "engaging openly in same-sex practices."[241]
Kugle goes a step further in his argument and asserts that "if some Muslims find it necessary to deny that sexual diversity is part of the natural created world, then the burden of proof rests on their shoulders to illustrate their denial from the Qur'anic discourse itself."[242]
In 2010, an anthology Islam and Homosexuality was published.[243] In the Forward, Parvez Sharma sounded a pessimistic note about the future: "In my lifetime I do not see Islam drafting a uniform edict that homosexuality is permissible." Following is material from two chapters dealing with the present.
Rusmir Musić in a chapter "Queer Visions of Islam" said that "Queer Muslims struggle daily to reconcile their sexuality and their faith." Musić began to study in college "whether or not my love for somebody of the same gender disgusts God and whether it will propel me to hell. The answer, for me, is an unequivocal no. Furthermore, Musić wrote, "my research and reflection helped me to imagine my sexuality as a gift from a loving, not hateful, God."[244]
Marhuq Fatima Khan in a chapter "Queer, American, and Muslim: Cultivating Identities and Communities of Affirmation," says that "Queer Muslims employ a few narratives to enable them to reconcile their religious and sexual identities." They "fall into three broad categories: (1) God Is Merciful; (2) That Is Just Who I Am; and (3) It's Not Just Islam."[245]
Kecia Ali in her 2016 book Sexual Ethics and Islam says that p xvi "there is no one Muslim perspective on anything." Regarding the Qur'an, Ali says that modern scholars disagree about what it says about "same-sex intimacy." Some scholars argue that "the Qur'an does not address homosexuality or homosexuals explicitly."[246]
Regarding homosexuality, Ali, says that the belief that "exclusively homosexual desire is innate in some individuals" has been adopted "even among some relatively conservative Western Muslim thinkers."100 Homosexual Muslims believe their homosexuality to be innate and view "their sexual orientation as God-given and immutable."123 She observes that "queer and trans people are sometimes treated as defective or deviant," and she adds that it is "vital not to assume that variation implies imperfection or disability."[247]
Regarding "medieval Muslim culture," Ali says that "male desire to penetrate desirable youth . . . was perfectly normal." Even if same-sex relations were not lawful, there was "an unwillingness to seek out and condemn instances of same-sex activity, but rather to let them pass by . . . unpunished."[248] Ali states that some scholars claim that Islamic societies were 'homosexual-friendly' in history. (Oneworld Publications, Exp Rev edition 2016), 100.</ref>
In an article "Same-sex Sexual Activity and Lesbian and Bisexual Women" Ali elaborates on homosexuality as an aspect of medieval Muslim culture. She says that "same-sex sexual expression has been a more or less recognized aspect of Muslim societies for many centuries." There are many explicit discussions of "same-sex sexual activity" in medieval Arabic literature.[249] Ali states there is a lack of focus in medieval tradition on female same-sex sexual activity, where the Qur'an mainly focuses male/male sex. With female same-sex sexual activity there is more focus on the punishment for the acts and the complications with the dower, compare to men where there is a focus on punishment but also the needs to ablutions and the affect of the act on possible marriage decisions. (Oneworld Publications, Exp Rev edition 2016), 101.</ref>
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