Homosexuality in Islam

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Ten men in an orgy with anal intercourse; Turkish miniature from the Ottoman Empire of 1773

Homosexuality in Islam has many aspects, depending on whether it is homoeroticism (for example in the poetry of Muslim peoples) or sexual relationships and actions between men or women. The legal assessment of these aspects is different in Islamic jurisprudence, Fiqh . This assessment changed in social terms over the course of history; the practice of same-sex, sexual intercourse with men and women is, according to a conservative interpretation in Islamic law, as "illegitimate sexual intercourse" ( zinā , fornication).

history

According to the Islam scholar Thomas Bauer , Islam has been tolerant of homosexual people for more than a thousand years. Bauer emphasizes that there was "no trace of homophobia" to be found in the Arab-Islamic cultural history between 800 and 1800. Numerous homoerotic poems have come down to us from Islamic literature. According to Bauer, it was not until the 19th century that the West introduced the “fight against messy sex” in the Middle East as part of colonization . Prior to 1979, in a thousand years, there was no known case in the Islamic Middle East and North Africa in which a man had been criminally charged for consensual sexual intercourse with another man. Bauer's view is essentially shared by Mounir Baatour, the chairman of Shams , the first Tunisian organization to campaign for the rights of homosexuals, bisexuals and transsexuals: “In Tunisia, homosexuality has only been criminalized since 1913: it was the French, who introduced the corresponding paragraph 230. When they colonized Tunisia, they brought their homophobia with them. Then they withdrew again, but homophobia remained ... In Islam there is not a single authentic religious text that makes homosexuality a concrete punishment. "

Views of the Sharia

The Quran does not contain an explicit legal discussion of homosexuality. According to a minority of Koran interpreters , sura 4, verse 15, which speaks of a "shameful act" (fāḥiša) , relates to sexual acts between women, and the following verse 16 accordingly relates to sex between two men:

“(15) You must have four of you as witnesses against those of your wives [plural] who commit a shameful act. If they testify, keep them [the women, plural] in the houses until death calls them away or God gives them a way out. (16) And the two [Dual] who commit it of you inflicts trouble on both. Then if they [Dual] repent and get better, leave them [Dual]. Behold, God is Forgiving and Merciful. "

Whether these two verses refer to Zinā (fornication) i.e. H. (Heterosexual) adultery or sexual intercourse between unmarried men and women, or same-sex sexual intercourse between women (verse 15) and men (verse 16), is assessed differently in the context of the various commentaries on the Koran, with the majority of commentators tending towards this statement mainly to refer to Zinā . The most important Koran commentator of the classical Islamic epoch, Abū Ǧaʿfar Muḥammad ibn Ǧarīr aṭ-Ṭabarī (10th century AD), only represents the interpretation in the sense of Zinā (illegitimate sexual intercourse) between a man and a woman. He expressly rejects the idea that the phrase “the two of you who commit it” (at verse 4:16) refers to two men. The later commentator az-Zamaḫšarī (12th century AD) understands the verse in the same way, but adds that some interpreters refer to verses 4: 15-16 on female homosexual acts (siḥāq , tribadie ) or homosexual anal intercourse (liwāṭ). Respectively. Among the Koran translators and commentators of the 20th century, Abū l-Aʿlā Maudūdī expressly rejects the interpretation of Sura 4: 15-16 as referring to homosexual acts; He explains this in detail in his Tafsīr Tafhīmu-l-Qurʾān , which was written in Urdu from 1942–1972 . In addition, it is controversial within contemporary Islamic theology whether this instruction - if it should be applicable to same-sex sexual contacts - only applies to historically determined characteristics of same-sex Sexuality among the peoples of the early Islamic Orient relates or whether it can be transferred to all manifestations of homosexual life in contemporary societies (cf. the position of the Central Council of Muslims in Germany, see below).

View of the majority of conservative Islamic representatives

The conservative view of Islamic law, based less on the Koran than on various traditions ( hadith ), regards homosexual intercourse (liwā, si Korāq) as a punishable offense, provided certain conditions are met. The question of the type of punishment has led to dissent in the Islamic schools of law ( Madhāhib ) . While the Ḥanafis, as the largest school of law in Islam, place the decision on the punishment of a person who has been proven liwā in at the discretion of the individual judge and rather plead for chastisement (taʿzīr , by flogging), other schools of law such as the Mālikites and the alanbalites see the same thing to zinā ( adultery ) for a married offender stoning as the death penalty (but not necessarily for an unmarried one). Possible punishments are flogging (as punishment) and banishment for a certain period of time. The direction of Sunni Islam, called Wahhābiyya, of the alanbali direction, also provides the death penalty as punishment for those who commit liwāṭ .

For the legal situation in various Islamic countries see below .

View of the moderate / liberal Islamic minority representatives

Since the end of the 20th century, some Muslim organizations have advocated tolerance and acceptance of homosexuality in Islam. One example is Al-Fatiha (1998–2011). At a conference in Jakarta in 2009 , moderate Islamists declared that homosexuality and their world religion are not mutually exclusive. Among the participants was the internationally recognized Muslim women's rights activist Siti Musdah Mulia .

In 2012, gay imam Ludovic-Mohamed Zahed opened an LGBT-friendly mosque in Paris. He himself was married to his partner on February 18, 2012 as part of a ceremonial ceremony in a mosque in Paris - the first marriage between Muslim homosexuals by an imam. Zahed promotes a humane, liberal Islam . He points out that Islam has been tolerant of homosexual and transgender people for centuries. In 2016, he said there were around ten openly gay imams worldwide.

In Germany, the Liberal-Islamic Federation, which was founded in 2010, advocates the acceptance of LGBT * I ​​Muslims. To this end, he organized a panel discussion in December 2013 on the subject of "Homosexuality and gender variance in Islam" and wrote a position paper on this topic. Since August 2018 the first openly homosexual German imam has been working in Berlin with Christian Awhan Hermann .

The importance of same-sex love

Two men having sex - drawing from 1660 from Safavid Iran

The Koran associates the sins of Lot's people (qaum Lūṭ) in some places with same-sex sexual contacts between men: There are five places in the Koran that interpret the sin of Lot's people in the sense of “approaching men with lust (ie sexually) " allow. The first passage in the Koran that indicates homosexual behavior is found in the 7th sura, verses 80-81:

“And (we [God] ) have Lot (sent as our messenger). (Back then) when he said to his people: 'Do you want to commit something hideous that none of the people in all the world has done before you? In (your) sensual pleasure you truly relate to men instead of women. No, you are a people who do not measure up. "

Another passage is sura 26, verses 165–166:

“Do you want to deal with men of the male sex and neglect (about) what your Lord has created for you in your wives (as spouses)? No, you are criminal people. "

Both references are traditionally used to refer to same-sex sexual contact among men; those among women are not directly mentioned in the Koran (unless one understands Sura 4, verse 15 - see above ). Muslim scholars derive the prohibition of homosexual intercourse between men ( liwāṭ ) from these passages . The Koranic story of Lot and his people refers to the events in Sodom and Gomorrah reported in the biblical book Genesis (=  1. Book of Moses ), chapter 19 . The Koran commentators identify the city in which Lot lived as Sodom (Arabic Sadūm) . Some theologians and religious scholars point out that in the course of the history of Sodom it is not homosexuality in the modern sense - especially same-sex love - that is discussed, but that this story is about the breach of ancient oriental hospitality and sexual violence (attempted rape of men) go

The anbali legal scholar and preacher Abū l-Faraǧ Ibn al-Ǧauzī , who died in AD 1200 , explained in his detailed discussion about looking at beardless (amrad) youths:

"The one who says he has no desire [when he looks at beautiful boys] is a liar, and if we could believe him, he would be an animal, not a human being."

This is also reflected in the descriptions of paradise in the Koran, where not only “big-eyed virgins” but also young men, “like hidden pearls” (sura 52, verse 24), wait for the (male) resurrected men and serve them as cupbearers :

"On embroidered cushions, / Leaning on it, sitting opposite, / Surrounded by young men, eternal, / With cups, bowls, bowls of the clear liquid, / That is not intoxicated and not gloomy; / And fruits, what they long for (...)" (Sura 56, verses 15-20)

In addition, the handsome boys who served the (male) Paradise dwellers with wine in Paradise were occasionally seen as pleasure boys. The romantic love ('išq) between men is - fully accepted by Islam - provided that it is chaste. The Spanish-Arabic polymath Ibn Ḥazm al-Andalusī wrote around 1022 AD in his well-known treatise The Dove's Collar - About Love and Lovers :

"Love is neither disapproved of by religion nor forbidden by law, because hearts are in the hand of God, the mighty and exalted."

At the same time, however, the rejection of unchaste acts between men leads to the devout Muslim with homoerotic feelings to an inner religious struggle ( ǧihād ) against his own self (nafs) . According to a well-known hadith , the one who triumphs in this battle is considered a "love martyr":

"He who loves and remains chaste and hides (his secret) and then dies, dies as a martyr."

The mystical ( ṣūfish ) tradition takes a slightly different attitude . In it the passionate affection between the "lover" and the "beloved" plays a constitutive meaning for the mystical approach to God. However, this is by no means to be seen physically, i.e. between two people (men), but the “lover” is a synonym for the seeker, so the Ṣūfī , the “beloved” is a synonym for God.

Effeminate men, masculine women and transvestism

In a single passage from the Qur'an, namely Sura 24, Verse 31, an expression (“those of their male servants who have no sexual instinct ”) can possibly refer to “effeminate men”, the Muchannathūn ( muḫannaṯūn ) , for example in one often quoted Ḥadīth , while other interpreters tend to think of decrepit servants (“who no longer have an impulse ”), the weak- minded, eunuchs, etc. The phenomenon of male effeminacy (taḫannuṯ) , as well as that of “masculine women”, both of which are often associated with transvestism , has little to do with homosexuality.

Directions within Islam

All Islamic law schools rejected homosexual acts as sinful in the past. According to a conservative interpretation, homosexual intercourse is considered fornication ( zina ). It is controversial within these schools what kind of punishment was to be imposed in different cases. Opinions ranged from flogging to the death penalty (see above) .

There are hardly any Islamic reports from individual law schools in recent years on the subject of homosexuality. A minority of Islamic organizations and individuals represent a liberal Islam and do not view homosexual acts as a sin . Examples include Al-Fatiha (1998–2011) in the USA, Al-Fitrah , founded by Imam Muhsin Hendricks in South Africa in 1998, and the Imaan organization (=  īmān , "faith") founded in England in 1998 . In 2008 Imaan had about 300 registered members. On the occasion of its tenth anniversary, Imaan organized a conference for gay and lesbian Muslims from October 17 to 19, 2008, at which representatives from the United Kingdom, the United States, the Netherlands, Canada, France, Germany, Norway, Iran, Lebanon, Pakistan, Turkey and Uganda participated.

Current situation in Islamic countries

States with an Islamic population of more than 5%
Green : Sunni , red : Shiite , blue : Ibadi (Oman)
Homosexuality legal
  • Same sex marriages
  • Other forms of same-sex partnerships
  • Recognition of same-sex marriages (concluded at home or abroad)
  • No recognition of same-sex partnerships
  • Restriction of freedom of expression
    • Homosexuality illegal
  • De jure punishable, de facto no prosecution
  • Sensitive penalties
  • (Prison for life
  • death penalty

    • Homosexuality is valued differently in Islamic countries and legally classified differently by the state. There is currently no state recognition of homosexual couple relationships in any Islamic state.

    Homosexual acts are not prohibited in the Islamic countries of Albania , Azerbaijan , Bosnia and Herzegovina , Indonesia , Jordan , Iraq , Kazakhstan , Kyrgyzstan , Mali , Niger , Tajikistan , Lebanon , Bahrain , Djibouti , Guinea-Bissau , Burkina Faso and Turkey as well in the not fully internationally recognized states of Kosovo , Palestine (West Bank) and Turkish Republic of Northern Cyprus .

    In most Islamic states, homosexual acts are prosecuted with different prison terms. These include the states of Afghanistan (currently no sovereignty), Algeria , Egypt , Bangladesh , Gambia , Guinea , Comoros , Qatar , Libya , Malaysia , Maldives , Morocco , Oman , Pakistan , Senegal , Somalia (currently no sovereignty), Syria , Chad , Tunisia , Turkmenistan and Uzbekistan .

    The death penalty is threatened in eight Islamic countries: Brunei , Iran , Nigeria (northern parts of the country), Mauritania , Sudan , Yemen , Saudi Arabia and the United Arab Emirates .

    Current situation in states with Muslim migrants

    In Muslim migrant communities in Europe, the issue of homosexuality is seldom addressed openly and is mostly viewed as an issue relevant to the culture of the majority society and not the migrant community. In a representative survey by Info GmbH among Turks in Germany in August 2012, 51 percent of those questioned expressed the conviction that homosexuality was a disease. A more recent study from 2015 also shows that 61% of Muslims in Germany are in favor of gay marriage. In 2017, around 60% of Muslims in Germany supported same-sex marriage.

    Some migrant organizations have taken positions to support anti-discrimination laws that also apply to sexual orientation. In April 2010, the Turkish Federation in Berlin declared that homosexual people should be protected from discrimination. Likewise, the General Secretary of the Central Council of Muslims , Aiman ​​Mazyek (despite personal and religious rejection of homosexuality) advocates protection against discrimination against homosexual people. The queer migrant organization GLadT has dealt extensively with the situation of queer Muslim migrants in the Federal Republic of Germany; the scientist Zülfukar Çetin has dealt with racist discrimination against gay migrants in the Federal Republic of Germany in a comprehensive study.

    See also

    literature

    • Camilla Adang: Ibn Ḥazm on Homosexuality. A Case-Study of Ẓāhirī Legal Methodology. In: Al-Qanṭara. Revista de estudios àrabes (Madrid), 24 (2003), pp. 5-31.
    • Michael Bochow , Rainer Marbach (eds.): Homosexuality and Islam. Koran - Islamic Countries - Situation in Germany , Hamburg 2003.
    • Khalid Duran: Homosexuality and Islam. In: Arlene Swidler (ed.): Homosexuality and Word Religions. Valley Forge, Pennsylvania, 1993, pp. 181-198.
    • Khaled El-Rouayheb: Before Homosexuality in the Arab-Islamic World, 1500-1800. Chicago 2005.
    • Encyclopaedia Iranica (ed. By Ehsan Yarshater ), Volume 12, New York 2004, pp. 440–454: “Homosexuality”: pp. 440–441: Prods Oktor Skjærvø: “In Zorastrianism”; Pp. 441–445: EK Rowson: “In Islamic Law”; Pp. 445–453: [Editor:] “In Persian Literature”.
    • Encyclopaedia of Islam, New Edition (12 volumes, Leiden, 1960-2004); Article “Liwāṭ”, Volume 4, pp. 776–779 (anonymous).
    • Dag Øistein Endsjø : Sex and Religion. Teachings and Taboos in the History of World Faiths . London 2011.
    • Michael Glünz: The male lovers in Persian and Turkish divan poetry. In: Theo Stemmler (ed.): Homoerotic poetry. Mannheim 1992, pp. 119-128.
    • Ibn Ḥazm al-Andalusī: Ṭauq al-ḥamāma. Fī l-ulfa wa-l-ullāf , ed. Fāris ibn Fatḥī ibn Ibrāhīm, Cairo 2006, p. 11. Translation: Ibn Hazm al Andalusi, The collar of the dove. Of love and lovers. Transferred from Max Weisweiler, Frankfurt a. M. 1988.
    • Amreen Jamal: The Story of Lot and the Qurʾān's Perception of the Morality of Same-Sex Sexuality. In: Journal of Homosexuality , Volume 41, No. 1 (2001), pp. 1-88.
    • GHA Juynboll: Siḥāḳ [ siḥāq , 'Tribadie']. In: Encyclopaedia of Islam, New Edition , Volume 9 (1997), pp. 565-567; in the French edition: Volume 9 (1998), pp. 588-589.
    • Ferdinand Karsch : The role of homoeroticism in Arabs. Collected essays 1921–1928. Edited by Sabine Schmidtke. MännerschwarmSkript Verlag, Hamburg 2005.
    • Adel Theodor Khoury : The Koran. Arabic-German. Translation and scientific commentary. 12 volumes, Gütersloh 1990–2001.
    • Adel Theodor Khoury: The Koran. Arabic-German. Translated and commented by Adel Theodor Khoury , Gütersloh 2004. (Short version of the aforementioned 12-volume work.)
    • Georg Klauda: The expulsion from the Seraglio. Europe and the hetero normalization of the Islamic world. Männerschwarm Verlag , Hamburg 2008, ISBN 978-3-939542-34-6 .
    • Scott Siraj al-Haqq Kugle: Homosexuality in Islam: Critical Reflection on Gay, Lesbian, and Transgender Muslims. Oxford 2010.
    • LSVD Berlin-Brandenburg (ed.): Muslims under the rainbow. Homosexuality, Migration and Islam. Berlin 2004.
    • Sayyid Abul Ala Maududi : Tafhīmu-l-Qurʾān. 6 volumes, Lahore 1942–1972 [Urdu]. English translation by Ch. Muḥammad Akbar and ʿAbdul ʿAzīz Kamāl: The Meaning of the Quran , 16 volumes, Lahore 1967–1988.
    • Andreas Ismail Mohr: The people of Lot and the young men of paradise. On homosexuality in the religion of Islam. In: Michael Bochow, Reiner Marbach (eds.): Homosexuality and Islam. Koran - Islamic Countries - Situation in Germany , Hamburg 2003, pp. 51–84.
    • Andreas Ismail Mohr: What does the Koran say about homosexuality. In: LSVD Berlin-Brandenburg (ed.): Muslims under the rainbow. Homosexuality, Migration and Islam , Berlin 2004, pp. 9–39.
    • Stephen O. Murray / Will Roscoe (eds.): Islamic Homosexualities: culture, history, and literature. New York University Press, New York 1997.
    • Rudi Paret : The Koran. Translation. 3rd edition, Kohlhammer, Stuttgart 1983.
    • Everett K. Rowson / JW Wright (eds.): Homoeroticism in Classical Arabic Literature New York. 1997.
    • Arno Schmitt: Lecture on male-male sexuality / eroticism in Islamic society , 1985.
    • Arno Schmitt: Liwāṭ im fiqh - Male homosexuality? (PDF), in: Journal of Arabic and Islamic Studies , Volume 4 (2001–2002), pp. 49–110
    • Arno Schmitt / Jehoeda Sofer (eds.): Sexuality and Eroticism Among Males in Muslim Societies. Harrington Park Press 1992.
    • Arno Schmitt / Gianni de Martino: Small writings on inter-male sexuality and eroticism in Muslim society. A. Schmitt, Berlin 1985.
    • Christoph Sydow: Article about Islam and homosexuality in the Spiegel , June 16, 2016, on the occasion of the massacre in Orlando .
    • Abū Ǧaʿfar Muḥammad ibn Ǧarīr aṭ-Ṭabarī: Tafsīr aṭ-Ṭabarī al-musammā Ǧāmiʿ al-bayān fī taʾwīl al-Qurʾān , ed. from Hānī al-Ḥāǧǧ, ʿImād Zakī al-Bārūdī and Ḫairī Saʿd. 30 parts in 16 volumes. Cairo: al-Maktaba at-Taufīqiyya, undated (2004).
    • Salih Alexander Wolter, Koray Yılmaz-Günay: “Muslim” young people and homophobia - do we need target group-specific pedagogy? In: Facebook, Fun and Ramadan. Life Worlds of Muslim Young People , ed. from the Information and Documentation Center for Anti-Racism Work (IDA), Düsseldorf 2009, pp. 34–38 ( online ).

    Web links

    Individual evidence

    1. ↑ a b Humanistic Press Service: Islam Tolerated Homosexuals for Centuries
    2. ↑ Homosexuality in Tunisia: "You live under constant suspicion". Alsharq Blog, August 14, 2017, accessed August 14, 2017 .
    3. ↑ Sura 4, verses 15-16. Compare the different interpretations also in the Koran translations, e.g. B. Rudi Paret , The Koran. Translation , 3rd edition, Stuttgart 1983, pp. 61-62; Adel Theodor Khoury, The Koran. Arabic-German. Translation and Scientific Commentary , Volume 5, Gütersloh 1994, pp. 56 and 61; The noble Qurʾān and the translation of its meanings into German , translation by ʿAbdullāh Frank Bubenheim and Nadeem Elyas , Medina, 2004, p. 80; Maulana 3rd Sadr-ud-Din : The Koran, Arabic-German, translation, introduction and explanation , Berlin, Verlag der Moslemischen Revue, 1939, 2nd edition Berlin 1964, p. 141.
    4. ↑ aṭ-Ṭabarī, Tafsīr aṭ-Ṭabari, al-musammā Ǧāmiʿ al-bayān ʿan taʾwīl al-Qurʾān , 3rd edition, Beirut 1999, volume 3, on sura 4: 15-16; also Tafsīr aṭ-Ṭabari, al-musammā Ǧāmiʿ al-bayān fī taʾwīl al-Qurʾān , ed. by Hānī al-Ḥāǧǧ, ʿImād Zakī al-Bārūdī and Ḫairī Saʿd, Cairo: al-Maktaba at-Taufīqiyya, n.d. (2004), volume ((nn)), part 4, page ((nn-nn)) (will be added) to Sura 4: 15-16.
    5. ↑ az-Zamaḫšarī, al-Kaššāf ʿan ḥaqāʾiq at-tanzīl , Beirut, n.d. , vol. I, on sura 4: 15-16. See Adel Theodor Khoury, Der Koran. Arabisch-Deutsch , Gütersloh 2004, p. 154: "It's either about fornication or adultery (according to the majority of commentators) or about sodomy between men or about fornication between unmarried men and women." Khoury's choice of words is misleading: By “ sodomy ” he means - contrary to today's German usage - liwāṭ , d. H. Anal intercourse.
    6. ↑ Maudūdī, Tafhīmu-l-Qurʾān ( Urdu ), Volume I, pp. 331–333 to 4: 15-16; English translation [16 volumes, Lahore 1967–1988]: S. Abul Aʿlā: Maudūdī, The Meaning of the Quran , vol. II, English Rendering by Ch. Muhammad Akbar, ed. by Abdul Aziz Kamal, 7th edition, Lahore 1985, pp. 103, 105 and 108.
    7. ↑ Andreas Ismail Mohr, What does the Koran say about homosexuality , in: LSVD Berlin-Brandenburg (ed.): Muslims under the rainbow. Homosexuality, Migration and Islam , Berlin 2004, pp. 9–38.
    8. ↑ Aḥmad ibn ʿAbdalwahhāb an-Nuwairī (1279-1333), Nihāyat al-arab fī funūn al-adab , Volume 2 (Cairo 1924), pp. 202-210; as-Sayyid Sābiq (1915-2000), Fiqh as-sunna , Volume 2, Beirut 1985, pp. 427-436, as well as the (anonymously written) fifth volume (kitāb al-ḥudūd) by desAbdarraḥmān al-Ǧazīrī (1882– 1941) started comparative fiqh work al-Fiqh ʿalā al-maḏāhib al-arbaʿa (“Legal science according to the four schools of law”), Beirut, n.d. , pp. 139–149. A detailed study of male-male sexual intercourse in Islamic law is provided by Arno Schmitt, Liwāṭ im fiqh - Male Homosexuality? , in: Journal of Arabic and Islamic Studies , Volume 4 (2001-2002), pp. 49-110. See also The punishment for homosexuality - a kind of legal opinion by an anonymous author (with a Wahhābitic tendency) on the punishment of homosexual intercourse.
    9. ↑ The Wahhābites refer mainly to Ahmad ibn Hanbal and his successors, d. H. the ḥanbali law school; For the criminal law views of this and the other Sunni schools of law, see the comparative fiqh compendiums Fiqh as-sunna by Sābiq and al-Fiqh ʿalā al-maḏāhib al-arbaʿa mentioned in the previous note .
    10. ↑ Indonesia: Moderate Muslims Defend Homosexuality queer.de, November 11, 2009.
    11. ↑ a b Gay Imam: "The Prophet Protected Homosexuals" spiegel.de, May 3, 2016.
    12. ^ France - Le premier mariage gay célébré par un imam actup.org, March 7, 2012.
    13. ↑ Homosexuality in Islam position paper of the Liberal-Islamic Association (PDF), December 2, 2013.
    14. ↑ Queer.de: This is Germany's first openly gay imam , accessed on August 29, 2018.
    15. ↑ Andreas Hergeth: Imam on homosexuality and the Koran: "God is sexless for me" . In: The daily newspaper: taz . February 23, 2019, ISSN  0931-9085 ( taz.de [accessed on February 23, 2019]).
    16. ↑ Lot (Lōṭ) is the name in the Hebrew Bible, the Tanach , and in the New Testament (Greek: Lōt) ; in the Syrian Bible accordingly (Aramaic) East Syriac : Lōṭ , West Syriac: Lūṭ ; the Arabic form of the name in both the Koran and the Bible is Lūṭ .
    17. ↑ The five relevant passages are suras / verses: 7 : 80-84; 26 : 160-174; 27 : 54-58; 29 : 28-35; 54 : 33-39. In Sura 11 : 77-83 and 15 : 58-77 there is only a hint of the intended desire. The Lot story is also mentioned in Suras 21 : 74-73; 37 : 133-138 and 51 : 32-37 very briefly outlined.
    18. ^ Translation by Rudi Paret, Der Koran , 3rd edition, 1983, p. 115; see. Adel Theodor Khoury, The Koran. Arabic-German. Translation and Scientific Commentary , Volume 7, Gütersloh 1996, pp. 86 and 100-101. More in detail: Andreas Ismail Mohr: “How does the Koran relate to homosexuality?”, In: LSVD Berlin-Brandenburg eV (Ed.): Muslims under the rainbow. Homosexuality, Migration and Islam. Berlin: Querverlag, 2004, pp. 9–38; here p. 12–16 on Lot history.
    19. ^ Translation by Rudi Paret, Der Koran , 3rd edition, 1983, p. 261; see. Adel Theodor Khoury, The Koran. Arabic-German , Gütersloh 2004, p. 480.
    20. ↑ So extensively Šamsaddīn al -Ḏahabī (1274–1348 AD), Kitāb al-Kabāʾir , Beirut: Dār al-Fikr, n.d. , pp. 55-61; as-Sayyid Sābiq (1915-2000), Fiqh as-sunna , Volume 2, Beirut 1985, pp. 427-428.
    21. ↑ On Lot, Arabic Lūṭ , see above.
    22. ↑ Hebrew Səḏōm , Syriac Sḏūm , Arabic next to Sadūm also Saḏūm, Sudūm and Usdūm . The Qur'an commentator Ibn Kaṯīr explains to sura 7, verse 80: "God sent him (Lot) to the people of Sodom and the cities around it." (ʿImādaddīn Ismāʿīl Ibn Kaṯīr, Muḫtaṣar Tafsīr Ibn Kaṯīr , ed hiǧrī , volume 1, p. 34); Aṭ-Ṭabarī explains about the “city on which a rain of calamity fell” (Sura 25:40): “This is Sodom, the city of Vokes Lot” (Tafsīr aṭ-Ṭabarī, al-musammā Ǧāmiʿ al-bayān fī taʾwīl al-Qurʾān) , ed. by H. al-Ḥāǧǧ, ʿI. Z. al-Bārūdī and Ḫ. Saʿd, Cairo, n.d., Volume 11, Part 19, p. 18.
    23. ↑ Wunibald Müller, Homosexuality - a challenge for theology and pastoral care , Mainz 1986, p. 64/65. Cf. Andreas Ismail Mohr: “How does the Koran relate to homosexuality?”, In: LSVD Berlin-Brandenburg eV (Ed.): Muslims under the rainbow. Homosexuality, Migration and Islam. Berlin: Querverlag, 2004, p. 16.
    24. ↑ Abū l-Faraǧ ʿAbdarraḥmān Ibn al-Ǧauzī, Ḏamm al-hawā , ed.Aiman al-Buḥairī, Beirut, undated, p. 85.
    25. ↑ The Koran. Translated in excerpts by Friedrich Rückert , [posthumously] ed. by August Müller, Frankfurt a. M. 1888, p. 368; Rudi Paret, Der Koran , 3rd edition, 1983, p. 380, translated: “(...) while eternally young boys make the rounds with tankards and jugs (full of wine?) And a mug (full) of spring water (...) ). "
    26. ↑ Encyclopaedia of the Qur'an , Brill, Leiden / Boston 2006, p. 444.
    27. ↑ Ibn Ḥazm al-Andalusī, Ṭauq al-ḥamāma. Fī l-ulfa wa-l-ullāf , ed. Fāris ibn Fatḥī ibn Ibrāhīm, Cairo 2006, p. 11; see. the translation: Ibn Hazm al Andalusi: The collar of the dove. Of love and lovers. Transferred from Max Weisweiler, Frankfurt a. M. 1988, p. 9.
    28. ↑ This tradition can be found as a complete Ḥadīṯ with isnāden (chains of narrators) listed in thirteen variants in Abū l-Faraǧ ʿAbdarraḥmān Ibn al-Ǧauzī, Ḏamm al-hawā , ed.Aiman al-Buḥairī, Beirut, no year, p. 249 -252, No. 567-579; in ten of the thirteen adīṯes the saying is traced back to the prophet Muḥammad . The Ḥadīiert has already been quoted in Arabic and German by Ignaz Goldziher: The Ẓâhiriten. Their teaching system and their history. Leipzig, 1884, p. 29.
    29. ^ Adel Theodor Khoury, The Koran. Arabic-German. Translation and Scientific Commentary , Volume 10, Gütersloh 1999, pp. 36 and 51; Andreas Ismail Mohr: “How does the Koran relate to homosexuality?”, In: LSVD Berlin-Brandenburg eV (Hrsg.): Muslims under the rainbow. Homosexuality, Migration and Islam. Berlin: Querverlag, 2004, pp. 20–21.
    30. ↑ Abu Dawood brings in its Sunan the Koran station at 24:31 (ġairi uli l-irbati) explicitly Ḥadīṯen about muḫannaṯūn in connection, see Sunan Abī Dāwūd / Sünen-i EBI Davud , ed. by İbrahim Koçaşlı, Istanbul 1983 [Arabic-Turkish], volume 5, p. 575, no. 4930; and the English translation by Ahmad Hasan, Sunan Abu Dawud , Lahore 1984, Ḥadīṯ No. 4930. Ǧalāladdīn as-Suyūṭī also speaks in his commentary on Māliks al-Muwaṭṭaʾ of "the effeminate who has no desire (arab) for women" ( as-Suyūṭī, Tanwīr al-ḥawālik, šarḥ ʿalā Muwaṭṭaʾ Mālik , [reprint] o. O., o. J., Volume 2, p. 234).
    31. ↑ website of Al-Fitrah Foundation
    32. ↑ Imaan's homepage and Twitter account
    33. ↑ Organizers delighted at success of LGBT Muslim conference pinknews.co.uk, October 24, 2008.
    34. ↑ London: Conference for gay and lesbian Muslims queer.de, September 26, 2008.
    35. ↑ ILGA: State-sponsored Homophobia ( Memento of September 27, 2007 in the Internet Archive ) (English, PDF; 243 KiB)
    36. ↑ ILGA : World Day against Death Penalty - Seven countries still put people to death for same-sex acts ( Memento from January 30, 2010 in the Internet Archive ) (English)
    37. ↑ Queer.de: UN is appalled. Brunei introduces the death penalty for homosexuality , April 15, 2014
    38. ↑ Inayat Bunglawala: Gay Muslims need support theguardian.com. October 5, 2009.
    39. ↑ Liljeberg Research International: German-Turkish Life and Values ​​2012. Report on the results of a representative survey of Turks in Germany , July / August 2012, p. 73.
    40. ↑ https://www.bertelsmann-stiftung.de/de/presse-startpunkt/presse/pressemitteilungen/pressemitteilung/pid/muslime-in-deutschland-mit-staat-und-gesellschaft-eng-verbunden
    41. ↑ Diversity of ideology and democracy (page 18). Retrieved April 26, 2020 .
    42. ↑ Turkish Federation: TBB and LSVD criticize experts from CDU / CSU
    43. ^ Hagen Eichler, Volksstimme Magdeburg: Mazyek: "Isolation of the way of the fearful rabbits". Retrieved April 29, 2020 .
    44. ↑ Queer.de: Central Council of Muslims demands gay protection in the Basic Law
    45. ↑ GLADT: Religion and Homosexuality in the Context of Racism (PDF; 269 kB)
    46. ↑ Zülfukar Çetin, Homophobia and Islamophobia: Intersectional Discrimination Using the Example of Binational Gay Couples in Berlin , Transcript Verlag, Bielefeld 2012.