Daoud said:
I don't know what free-posting is
It's what you did just now. Posting comments freely that do not contribute to the discussion.
Daoud said:
I realise most muslims by choice have as little to do with gay people as possible and I think this is part of the problem - in my life I've known quite a few people who were gay and as far as they're concerned they have no choice, it's not a 'lifestyle' they adopt (what possible reason could there be for adopting such a lifestyle given the difficulties that come with it?), it's the way they were born,
Again, as I already pointed out, there is much support from the scientific community to suggest that homosexuality is caused by environmental factors, not genetic. I don't have a problem if you want to believe that its genetic, since it makes no difference to my argument, but you have to recognize that there is another scientific view on this as well. The two views:
1. genetic- people are born either homo or hetrosexual
2. environmental - homosexuality is a condition which develops in someone due to external influence
As for this argument:
it's not a 'lifestyle' they adopt (what possible reason could there be for adopting such a lifestyle given the difficulties that come with it?)
This is called the strawman fallacy because you're attacking a position that no one holds. The view that says it is due to environmental causes does not say that people simply wake up one day and decide to be gay. Rather, it states that due to external influences in one's society, it creates the psychological condition which results in homosexuality. It is similar to a condition like Multiple Personality Disorder which is caused by extreme stress and trauma one may experience in their childhood.
So according to this view, due to external pressures or influence, homosexuality develops in a person.
so the point is, if that's the way they were born, why did Allah make them that way?
Okay, so let's suppose that view 1 (genetic) is the correct view. So why did Allah swt create them with homosexual tendencies? The answer is simple - it is a test for them. They must not act on these desires but must bear patiently and restrain themselves. Just as people born with the desire to commit fornication and must restrain their desires. Disabled people may have to restrain their desires for their whole lives and bear their condition patiently.
and what harm do they do?
Please see my previous post where I answered why homosexuality is wrong. I dislike having to repeat myself.
In every society there is a small proportion of people who are gay and that proportion is always going to stay the same, it's not going to get any bigger.
Although this is what some people hypothesize, there is no hard (statistical) evidence to support this notion.
as far as I can see that proportion of gay people would have been around at the time of the Prophet(saws) and as I said before, as I understand it there is no evidence that he punished them for it, the punishments for homosexuality in Islam seem to start after his lifetime.
This is probably the weakest evidence possible! You can't hypothesize the existence of homosexuals publically announcing their homosexuality at the time of the Prophet saws and then say that based on the fact that there are no narrations saying he punished them, homosexuality is allowed in Islam!
The Qur'an clearly condemns homosexuality in the story of Prophet Lut, which you haven't responded to. And the Islamic fundamentals with regard to laws is that the general rule is everything is permissable until evidnece comes proving otherwise, while in the field of
Ibaadah (worship) and sexual relations, everything is forbidden until evidence comes proving otherwise.
And look at this clear hadith from the Prophet which contains an implicit prohibition of homosexuality:
‘Abd al-Rahman, the son of Abu Sa’id al-Khudri, reported from his father: The Messenger of Allah (may peace be upon him) said:
“A man should not see the private parts of another man, and a woman should not see the private parts of another woman, and a man should not lie with another man under one covering, and a woman should not lie with another woman under one covering. (Translation of Sahih Muslim, The Book of Menstruation (Kitab Al-Haid), Book 003, Number 0667)
If the Prophet saws did not order punishments on homosexuals, it would only mean that either they didn't announce their orientation publically, or they did not come in contact with the Prophet saws. And there is an authentic hadith in Abu Dawud, Ibn Majah and At-Tirmidhi which calls for the execution of any homosexuals failing to restrain their desires and engaging in anal sex (the disastrous medical consequences of which we have already discussed). And there is a narration in Bayhaqi and Tabarani which states that men who have sex with other men are amongst the four types of people who are under the anger of Allah.
Concerning the narration in Abu Dawud, Ibn Majah and At-Tirmidhi, I have read the arguments of those who try to claim that it is not authentic (these are writers who have no formal education in hadith methodology and criticism). Their argument is centered on the following points:
1. since the narration in Abu Dawud attributes the statement to Ibn Abbas, while Ibn Majah and Tirmidhi attribute the statement to the Prophet saws through Ibn Abbas, it is possible that this is only the saying of a companion
2. since Az-Zuhri and Maalik did not know of this punishment, it is likely that it wasn't authentic.
3. The hadith on this issue tend to come from the same narrators amongst the companions
4. Bukhari and Muslim did not include it in their compilations, therefore it means they didn't accept it.
5. Some early Jurists such as Imam Abu Hanifa ruled for Ta'azir (discretionary punishments) in this regard, contrary to the hadith.
The response to these points is as follows:
1. This is nothing more than an idea without basis in fact. Different people narrated from Ibn Abbas so it is entirely possible that someone recorded this narration as an opinion of Ibn Abbas whereas it was actually a hadith transmitted through Ibn Abbas rd as clarified in Ibn Majah and Tirmidhi. Secondly, the companions did not speak from their whims and wouldn't dare invent a lie, knowing the punishment is hell-fire. Hence, the statements of the companions are indicative of what they learned from the Prophet saws.
2. The fact that some people did not know of the narration, or were unable to confirm its authenticity is still not proof that the narration is false. Secondly, it is established from many sources that Imam Maalik
did agree with the death penalty in this regard (see Doi, Shari'ah, pp. 242-243).
3. the ahadith on almost everything tends to come from a few narrators! Abu Hurairah, Ibn Abbas, Anas ibn Malik, and Aisha bint Abi Bakr rda narrated the vast majority of the ahadith that we have. They were regarded as the authorities on ahadith, and no one came close to them in the number that they narrated. This point demonstrates that these critics are unfamiliar with the proper tools in hadith criticism.
4. There are many many authentic ahadith that Bukhari and Muslim did not include in their compilations! These compilations were never meant to include all the authentic ahadith as Imaam Bukahari himself mentoned that there were many other authentic ahadith besides the ones they included in their compilations. This is why you will find certain hadith scholars such as Al-Haakim mention that such-and-such hadith is authentic according to the
criteria of Bukhari or Muslim (see my signature), even though the two may not have included it in their compilations.
5. It is well-known that Imam Abu Hanifa had to make use of Qiyas (analogies) more than other jurists because in Iraq there were many unauthentic narrations being circulated and it was difficult to find authentic narrations, many of which never reached them. Hence, this cannot be used as evidence against a hadith's authenticity. Secondly, it is recorded that Imam Abu Hanifa
did incorporate the hadith into his view and prescribed the execution for someone who perisists in homosexual practices despite being warned (this is actually the agreed upon position).
As we can see, there is no solid criticism against this hadith.
if you want some references to the scholars I've mentioned, (meaning academics rather than Muslim jurists)
Everett Rowson, 'The Effeminates of Early Medina' in Que(e)rying Religion ed. G.Comstock and Henking (New York:Continuum, 1997)
Stephen O.Murray and Will Roscoe, Islamic Homosexualities; Culture, History and Literature (New York: New York University Press, 1997)
Amreen Jamel, 'The Story of Lut and the Qu'ran's Perception of the Morality of Same Sex Sexuality' (not sure of the publisher)
Najman Yasin, Islam and Sex in the First Century Hijri (Beirut: dar al-Attiya li'l Nashr, 1997)
These are not authorities on the Qur'anic interpretation, they are just writers like yourself who have re-interpreted the Qur'an according to their whims and contrary to the apparent meaning and authentic narrations (have of these people are non-muslims!).
These are your references for your statement...
scholars suggest that the people of Lot were not homosexual but used male rape as a means of dishonouring travellers and reducing their status, they also had sexual relations with women
What?! Your only evidence for this fanciful theory comes from the imaginations of contemporary writers?!
You'll have to forgive me then if I reject this theory as a fabrication with no historical or scriptural evidence in its support...
Daoud said:
who exactly are these people if they're not gay?
Like I said, it can include some of the
mentally disabled, which are many. There are several disabilities, psychological conditions, and ailments that can remove one's inclinations, which some people refer to as sexual dysfunction disorders. This is the explanation given by Abdullah ibn Abbas, Qatadah, Zuhri and Taus. This can be caused by endocrine disorders and hormonal deficiences, the latter of which can come from age as well. it is also more likely in diabetics and those suffering from degenerative neurological disorders. Thus, as you can see, this does not refer to any unheard of group, but it is a necessary instruction regarding a real segment of the community.
how many men do you know who are 'confused and deranged' and 'have no liking and inclination toward women' but are not gay?
I know several people like this because of degenerative neurological disorders.
personally I can't think of anyone and at that time they would have had no term for 'homosexual' so it's more than likely they would have talked in this way
Not true, as you haven't dealt with the statements on the people of Lut and the authentic narrations. They would have simply said, 'men who desire men' or '
luti/qawm lut' as they said in many narrations.
On the side, I recalled an important point which strengthens something that I was saying before. In verse 26:168, Prophet Lut (as) says to the homosexuals:
“Behold, I am one of those who utterly abhor your ACTIONS!”
