Islamic people were always protective of their realign as if they cane hide the history from reviling itself it like trying to hide the sun so this my humble opinion on this subject.
LGBT topics and Islam are influenced by both the cultural-legal history of the nations with a large Muslim population, along with how specific passages in the Qur’anand statements attributed to the prophet Muhammad are interpreted. The mainstream interpretation of Qur’anic verses and hadith condemn homosexuality and cross-dressing. In this, Islam resembles socially conservative interpretations of other Abrahamic religions such as Judaism and Christianity.
The Qur’an cites the story of the “people of Lot” (also known as the people of Sodom and Gomorrah), destroyed by the wrath of Allah because they engaged in “lustful” carnal acts between men.
Though often ignored or suppressed by European explorers and colonialists, homosexual expression in native Africa was also, The first recorded homosexual couple in history is commonly regarded as Khnumhotep and Niankhkhnum, an Egyptian male couple, who lived around the 2400 BCE. Khnumhotep and Niankhkhnum were ancient Egyptian royal servants and are believed by some to be the first recorded same-sex couple in history. The proposed homosexual nature of Khnumhotep and Niankhkhnum has been commented on the popular press, and the idea seems to (partially) stem from the depictions of the two men standing nose to nose and embracing. Niankhkhnum’s wife, depicted in a banquet scene, was almost completely erased in ancient times, and in other pictures Khnumhotep occupies the position usually designated for a wife. Their official titles were “Overseers of the Manicurists of the Palace of the King”.
Critics argue that both men appear with their respective wives and children, suggesting the men were brothers, rather than lovers
The pair are portrayed in a nose-kissing position, the most intimate pose in Egyptian art, surrounded by what appear to be their heirs and wives. This is not however uncontested as many archeologists including David O’Connor believe these to two to be blood relatives most likely twins.
Islamic view of Lot
Lot (Arabic: لوط, Lut) is an apostle and prophet of God in the Quran. He also appears in the Bible, but the Biblical stories of Lot are not entirely accepted within Islam. According to Islamic tradition, Lot lived in Ur and was the son of Haran and nephew of Abraham. He migrated with Abraham to Canaan inPalestine. He was commissioned as a prophet to the cities of Sodom and Gomorrah. His story is used as a reference by Muslims to demonstrate Islam’s disapproval of sodomy. He was commanded by God to go to the land of Sodom and Gomorrah to preach to his people on monotheism and to stop them from their lustful and violent acts. According to both the Qur’an and the Hebrew Bible, Lot’s messages were ignored by the inhabitants and Sodom and Gomorrah were subsequently destroyed. One major difference between the story of Lot in the Qur’an and the story of Lot in the Bible is that the Biblical version includes the story of Lot being induced to incestuous relations with his own daughters. The Qur’an says that Lot is a prophet, and holds that all profits were examples of moral and spiritual rectitude. Though it is not altogether clear in the Bible story that Lot consented to his action, in Islam these stories of incest are considered to be false
The people of Sodom and Gomorrah, the twin cities which Lot was sent to with God’s message, transgressed consciously against the bounds of God. Their avarice led to inhospitality and robbery, which in turn led to the humiliation of strangers by mistreatment and rape. It was their abominable sin of homosexuality which was seen as symptomatic of their attitudes,and upon Lot’s exhorting them to abandon their transgression against God, they ridiculed him, threatening with dire consequences;Lot only prayed to God to be saved from doing as they did.
Then three angels in the disguise of handsome young boys came to Lot, who became distressed knowing the character of the people, and feeling himself powerless to protect the visitors; he said: “This is a distressful day.”When the people – overjoyed at the news of new young boys in the village – came to snatch them away from Lot, he tried to convince them to refrain from practising their lusts on the visitors, and offered his own daughters to them (to marry, according to the translation of Abdullah Yousuf Ali) in return for the boys’ free release, but they were unrelenting and replied “we have no need of your daughters: indeed you know quite well what we want!” The Qur’an remarks “… they moved blindly in the frenzy of approaching death”.
Lot was powerless to protect the boys, but they revealed to him that they were indeed angels sent by God to punish the people for their transgressions. They advised Lot to leave the place during the night and not look back, informing him that his wife would be left behind on account of her sinful nature and that they “…were about to bring down upon the folk of this township a fury from the sky because they are evil-doers”. Keeping his faith in God, Lot left his home and the cities during the night with his family and others who believed in him, and only his wife stayed behind. When morning came, God turned the cities upside down, and rained down on them brimstone hard as baked clay, spread, layer on layer’ putting an end to the lives of the people of Sodom and Gomorrah once and for all.
From Andalusia under the Moors to North Africa and the Middle East, Arab cultures have made space for male love, even though that space has often been hidden by a curtain of silence. Women are closely guarded in Arab society and thus unavailable for illicit relationships. Youths and men therefore have traditionally turned to each other for love and sexual relief. This love manifested in many ways. At one extreme it was a chaste religious practice where Sufi holy men gazed upon the beauty of a boy to come closer to God. At the other extreme, libertine poets like Abu Nuwas celebrated their gay conquests over unwilling or drunk boys.
Abu Nuwas, the first and foremost Islamic gay poet
Abu Nuwas, “Father of Curls,” so named for his long flowing hair that hung down to his shoulders, was the greatest Arab poet of his time, or as some claim, the greatest Arab poet of all time. His full name was Abu Nuwas al-Hasan ibn Hani al-Hakami. Abu Nuwas’s mother, Golban (Rose) by name, was a Persian weaver, and his father, whom he never knew, a soldier from Damascus. The mother sold the young Abu Nuwas (b. 756) to Sa’ad al-Yashira, a Yemeni druggist, who took him from Ahvaz, the town of his birth (presently in south-western Iran) to his home in Basrah (presently in south-eastern Iraq), in those days a great seaport, and abode of the mythical Sinbad the Sailor.
His erotic poems range from the dewily romantic,
I die of love for him, perfect in every way,
Lost in the strains of wafting music.
My eyes are fixed upon his delightful body
And I do not wonder at his beauty.
His waist is a sapling, his face a moon,
And loveliness rolls off his rosy cheek
I die of love for you, but keep this secret:
The tie that binds us is an unbreakable rope.
How much time did your creation take, O angel?
So what! All I want is to sing your praises.(Love in Bloom; after Monteil, p. 95)
For young boys, the girls I’ve left behind
And for old wine set clear water out of mind.
Far from the straight road, I took without conceit
The winding way of sin, because [this horse]
Has cut the reins without remorse,
And carried away the bridle and the bit.
(A Boy Is Worth More Than a Girl;
after Monteil, p. 91)
In Persia homosexuality and homoerotic expressions were tolerated in numerous public places, from monasteries and seminaries to taverns, military camps, bathhouses, and coffee houses. In the early Safavid
era (1501–1723), male houses of prostitution
) were legally recognized and paid taxes. Persian poets, such as Sa’di
(d. 1291), Hafez
(d. 1389), and Jami
(d. 1492), wrote poems replete with homoerotic allusions.
The two most commonly documented forms were commercial sex with transgender young males or males enacting transgender roles exemplified by the köçeks
and the bacchás
, and Sufi
spiritual practices in which the practitioner admired the form of a beautiful boy in order to enter ecstatic states and glimpse the beauty of God.
During the Middle Period, upper class men often had young males who played the passive role in the relationship, supporting this notion of the inherent subordination of the woman’s traditional role , Particularly in Morocco, it was seen as equal to have a young male sex partner as it was to have a young girl; male prostitution was also common. Even in contemporary Morocco, homosexuality between a man and a youth carries little social stigma; it is viewed as both natural and an expression of dominance and power.
Whatever the legal strictures on sexual activity, the positive expression of male homeoerotic sentiment in literature was accepted, and assiduously cultivated, from the late eighth century until modern times. First in Arabic, but later also in Persian, Turkish and Urdu, love poetry by men about boys more than competed with that about women, it overwhelmed it. Anecdotal literature reinforces this impression of general societal acceptance of the public celebration of male-male love (which hostile Western caricatures of Islamic societies in medieval and early modern times simply exaggerate). …
In a tradition from the Arabian Nights, a collection of myths and folk tales, Muhammad was said to have warned his followers against staring at youth because of their beauty: “Be careful, do not gaze at beardless youth, for they have eyes more tempting than the houris.”
Today, governments in the Middle East often ignore, deny the existence of, or criminalize homosexuality. Homosexuality is illegal in almost all Muslim countries. Iranian President Mahmoud Ahmadinejad, during his 2007 speech at Columbia University, asserted that there were no gay people in Iran. Gay people do live in Iran, but most keep their sexuality a secret for fear of government sanction or rejection by their families.
book was published by a leading Iranian scholar in exile, which details both the long history of homosexuality in that nation and the origins of the campaign to erase its traces, not only provides a superlative reply to Ahmadinejad, but demonstrates forcefully that political homophobia was a Western import to a culture in which same-sex relations were widely tolerated and frequently celebrated for well over a thousand years.“Sexual Politics in Modern Iran,” the book is a stunningly researched history and analysis of the evolution of gender and sexuality that will provide a transcendent tool both to the vibrant Iranian women’s movement today fighting the repression of the ayatollahs and to Iranian same-sexers hoping for liberation from a theocracy that condemns them to torture and death.
In her new book, Afary’s extensive section on pre-modern Iran, documented by a close reading of ancient texts, portrays the dominant form of same-sex relations as a highly-codified “status-defined homosexuality,” in which an older man – presumably the active partner in sex – acquired a younger partner, or amrad
.Afary demonstrates how, in this period, “male homoerotic relations in Iran were bound by rules of courtship such as the bestowal of presents, the teaching of literary texts, bodybuilding and military training, mentorship, and the development of social contacts that would help the junior partner’s career. Sometimes men exchanged vows, known as brotherhood sigehs
[a form of contractual temporary marriage, lasting from a few hours to 99 years, common among heterosexuals] with homosocial or homosexual overtones.
“These relationships were not only about sex, but also about cultivating affection between the partners, placing certain responsibilities on the man with regard to the future of the boy. Sisterhood sigehs involving lesbian practices were also common in Iran. A long courtship was important in these relations. The couple traded gifts, traveled together to shrines, and occasionally spent the night together. Sigeh sisters might exchange vows on the last few days of the year, a time when the world ‘turned upside down,’ and women were granted certain powers over men.”
Examples of the codes governing same-sex relations were to be found in the “Mirror for Princes genre of literature (andarz nameh) [which] refers to both homosexual and heterosexual relations. Often written by fathers for sons, or viziers for sultans, these books contained separate chapter headings on the treatment of male companions and of wives.”
One such was the Qabus Nameh (1082-1083), in which a father advises a son: “As between women and youths, do not confine your inclinations to either sex; thus you may find enjoyment from both kinds without either of the two becoming inimical to you… During the summer let your desires incline toward youths, and during the winter towards women.”
Afary dissects how “classical Persian literature (twelfth to fifteenth centuries)…overflowed with same-sex themes (such as passionate homoerotic allusions, symbolism, and even explicit references to beautiful young boys.)” This was true not only of the Sufi masters of this classical period but of “the poems of the great twentieth-century poet Iraj Mirza (1874-1926)… Classical poets also celebrated homosexual relationships between kings and their pages.”
the history is very very clear for those who are saying that there wasn’t any homosexuality activities in the medal east and it one of the western practices it been here, even thousands of years before these governments that dine the facts of its existence in our history and culture.