In a survey of Amerin Mlims, 0% intified as lbian or gay. Here's the story behd that statistic | CNN

Contents:

• EVERYTHG YOU NEED TO KNOW ABOUT BEG GAY MLIM UNTRI
• IN A SURVEY OF AMERIN MLIMS, 0% INTIFIED AS LBIAN OR GAY. HERE’S THE STORY BEHD THAT STATISTIC
• AFFIRMG MOSQU HELP GAY MLIMS RENCILE FAH, SEXUALY
• WHAT ’S LIKE TO BE GAY AND MLIM
• WHAT IT'S LIKE TO BE GAY AND MLIM AMERI
• CAN ONE BE MLIM AND GAY?
• CAN A MLIM BE GAY?
• A GAY IMAM'S STORY: 'THE DIALOGUE IS OPEN ISLAM – 10 YEARS AGO WASN'T'
• GAY PEOPLE ARE RECLAIMG AN ISLAMIC HERAGE
• LONDON'S LANDMARK BUILDG DOTTED WH STRIP CLUBS, GAY VENU TO TURN TO MOSQUE
• WHAT ’S LIKE TO BE GAY AND A MLIM

EVERYTHG YOU NEED TO KNOW ABOUT BEG GAY MLIM UNTRI

Acrdg to the kgdom’s relig police, the school was fed 100, 000 riyals ($26, 650) for displayg “the emblem of the homosexuals” on s buildg, one of s admistrators was jailed and the offendg parapet was swiftly repated to match a blue rabow-ee se of the gaily pated school shows how progrs one part of the world n have adverse effects elsewhere and serv as a remr that there are plac where the nnectn between rabows and LGBT rights is eher new or yet to be Afghanistan, only a few years ago, there was a craze for ratg rs wh rabow stickers – which Che factori were only too happy to supply.

IN A SURVEY OF AMERIN MLIMS, 0% INTIFIED AS LBIAN OR GAY. HERE’S THE STORY BEHD THAT STATISTIC

It wasn’t until the Afghan Pajhwok news agency explaed how they might be misterpreted that the craze me to a sudn on the ter and you will also fd pi of the “Rabow Qur’an” for sale – an unnscly gay edn of the holy book wh tted pag of every hue and remend on one webse as “an ial gift for Mlims” there are two sis to this cross-cultural misunrstandg. Genr segregatn, which go to extreme lengths the more nservative Mlim untri, enurag homosocial behavur, creatg a suatn where men are often more fortable the prence of other men and where placg a hand on another man’s knee is a sign of iendship, not an vatn to sex. Historilly, Mlim societi have often acknowledged this – toleratg to some extent even if they the 19th and early 20th centuri, men who had been persecuted for their sexualy Europe often sought refuge Moroc and, long before same-sex marriage was dreamed of the wt, male-on-male partnerships were regnised – and marked wh a ceremony – the remote Egyptian oasis of some Mlim untri, whole towns have bee the butt of jok about the supposed homosexualy of their habants.

In Egypt, for example, an old law agast “bchery” is often laws have a tastrophic effect on the liv of people who are unlucky enough to get ught but, spe ocsnal crackdowns, the thori don’t, on the whole, actively seek out gay people to arrt them. In England 1952, there were 670 prosecutns for sodomy, 3, 087 for attempted sodomy or cent asslt, and 1, 686 for gross problem wh such laws, even if not vigoroly enforced, is that they signal official disapproval of homosexualy and, upled wh the fulmatns of relig scholars, legimise discrimatn by dividuals at an everyday level and may also provi an exce for actn by vigilant.

Years before Isis began throwg allegedly gay men off the top of buildgs, other groups Iraq were attackg “un-manly” men – sometim killg them slowly by jectg glue to the reason for the paratively small number of prosecutns is the official fictn that gay people don’t exist to any great extent Mlim untri; homosexualy is regard primarily as a wtern phenomenon and large numbers of arrts would ll that to qutn. Some of the most btal Arab regim (Iraq unr Saddam Hse and Syria unr the Assads, for example) also showed ltle tert attackg gay people – probably bee they had other thgs to worry Syrian refugee Subhi Nahas wh the US ambassador to the UN, Samantha Power, durg an rmal meetg on the persecutn of LGBT people by Isis.

AFFIRMG MOSQU HELP GAY MLIMS RENCILE FAH, SEXUALY

For those ught, the effect on their liv is tastrophic but the law is not much of a terrent and for those who are discreet about their sexualy the risk of arrt is the vast majory who intify as gay, lbian or transgenr the attus of fay and society are a much bigger one issue that affects all gay people – everywhere – at some pot their liv is g out. In Egypt and Lebanon – predomantly Mlim untri wh a large Christian populatn – attus towards homosexualy among Christians are not very different om those among Mlims. Also, ’s clear that the prophet Muhammad never specified a punishment for homosexualy; wasn’t until some years after his ath that Mlims began discsg what a suable punishment might nmnatns of homosexualy, like those Christiany, are based maly on the story about God’s punishment of Sodom and Gomorrah which is reunted the Qur’an as well as the Old Ttament.

WHAT ’S LIKE TO BE GAY AND MLIM

Although Mlim societi today n be scribed as generally homophobic, ’s a mistake to view homophobia as a self-ntaed problem: ’s part of a syndrome which the rights of dividuals are subsumed the perceived terts of the muny and – often – matag an “Islamic” ethos. “Transgenr” is a broad term which clus tersex people (whose blogil sex is unclear or was wrongly assigned at birth), those wh genr dysphoria (who feel like “a man trapped a woman’s body”, or vice versa) and may also clu others who simply get pleasure or satisfactn om police e a water nnon to disperse LGBT rights activists before a Gay Pri para central Istanbul, Turkey.

There were also many who found the ncept of genr dysphoria difficult to grasp and some characterised her as a gay man who was tryg to game the affair rulted a fatwa om Muhammad Tantawi, Egypt’s grand mufti, which is still ced s across the regn today. There are plenty of trans people who simply wish to be accepted as they are – whout surgery – and the Iranian system don’t really provi for, the difference between beg transgenr and gay is not well unrstood Iran, even wh the medil profsn, and there have been reports of gay men beg prsured to surgery as a way of “regularisg” their legal posn and avoidg the risk of executn. My Kali, a Jordanian magaze which aims “to addrs homophobia and transphobia and empower the youth to fy mastream genr bari the Arab world” has been published regularly sce far, no one has attempted to hold a Pri para an Arab untry, though there have been paras the Turkish cy of Istanbul sce 2003 (not whout opposn).

However, there have been activi Lebanon and elsewhere lked to IDAHOT, the Internatnal Day Agast Homophobia and Transphobia, which is viewed as ls likely to aroe hostily. Far om wng praise for exposg “the secret behd the spreadg of Aids Egypt”, the programme’s prenter was roundgly nmned and later ran to legal April, the thori Amman, Jordan, ncelled a ncert by Mashrou’ Leila, a popular Lebane rock band wh an openly gay sger, jt a few days before was due to take place.

WHAT IT'S LIKE TO BE GAY AND MLIM AMERI

Such was the outcry on social media that the thori rcd their cisn 24 hours later – though too late to reanise the ncert as origally the relig ont, prevailg Islamic views of homosexualy have been challenged here and there, but not on a sle that is likely to make much difference.

There are a handful of gay-iendly mosqu and a few openly gay imams – cludg Muhs Hendricks South Ai, Daayiee Abdullah the US, and Ludovic-Mohamed Zahed, a French-Algerian, very noticeably, are the diaspora rather than the Mlim heartlands, but the diaspora is where Islam is forced to nont realy – not the untri where is protected and illtratn of where this n lead me Bra 2007 over the Sexual Orientatn Regulatns – a measure maly tend to prevent bs om discrimatg agast gay people.

Ani Zonneveld says she receiv lls regularly om young gay and lbian Mlims who have been threatened by their fay or are aaid to reveal their sexual inty.

CAN ONE BE MLIM AND GAY?

Now, Qadhi often prefac his remarks about homosexualy by notg that “feelgs and clatns” are not themselv sful, and that homosexual acts should not be sgled out for special nmnatn.

Mogahed herself me unr attack several years ago after a Gallup survey showed that no Brish Mlims – as , 0% – said homosexualy was morally acceptable. The Orlando shootg was a hate crime agast gay people – even if, once emerged that the attacker had been a Mlim, many people claimed this as a terrorist attack rather than a hate crime.

CAN A MLIM BE GAY?

Sce the massacre there has been a lot of speculatn about Islam and homosexualy and there are fears that one man’s spible act of terrorism uld fan the flam of Islamophobia and other forms of social excln, leadg to disrd and unrt an era of elevated Islamophobia. They tend to draw on the story of Lot the Koran (also the Old Ttament) which reunts the stctn of the tribe of Lot allegedly due to their engagement homosexual acts as “evince” for God’s nmnatn of homosexualy.

In my rearch to attus ncerng homosexualy among sampl of first and send-generatn Brish Mlims of Pakistani scent, I found that attus tend to be largely negative. Although rearch to attus towards homosexualy the general populatn pots to mographic variabl, such as age and level of tn, as key termants of the nature of attus, this has not been the se my own work wh Brish Mlims.

A GAY IMAM'S STORY: 'THE DIALOGUE IS OPEN ISLAM – 10 YEARS AGO WASN'T'

Moreover, there was a fundamental rejectn of sentialist arguments ncerng the origs of sexual orientatn – that people are born gay and that they do not “choose” to be gay – and terviewe often argued that people had “chosen” to be gay.

Although many Brish Mlims may disapprove of the ncept of homosexualy, several dividuals reported posive first-hand experienc of ntact wh LGBT people.

Some people spoke fondly of their LGBT iends, neighbours and acquatanc, suggtg that first-hand ntact may challenge homophobia which exists at an abstract, nceptual level. In view of the generally negative attus towards homosexualy Mlim muni and the silence that n surround discsns of sexualy, most of my Mlim gay terviewe have manifted a poor self-image and low psychologil well-beg. It is easy to see how belief the negativy of homosexualy om the perspective of one’s fah (which, untls studi has emerged as an important inty among Brish Asian Mlims) uld e some gay Mlims to velop ternalised homophobia and, some s, to doubt the thenticy of their Mlim inty.

GAY PEOPLE ARE RECLAIMG AN ISLAMIC HERAGE

Ccially, makg sense of the “” unrlyg their sexual orientatn, some gay Mlims were of the view that they had “bee” gay as a rult of their social environment and nsequently blamed Brish society:. I’m gay bee I was brought up here [ Bra] but I reckon if I’d been brought up Pakistan then I would have turned out straight bee this don’t happen that much there. As I’ve wrten elsewhere, the Eastenrs storyle ncerng Syed Mehmood, a gay Mlim character who stggl to e out to his parents, generated some discsn the Brish Mlim muny and led some dividuals to acknowledge the existence of homosexualy wh their muny.

LONDON'S LANDMARK BUILDG DOTTED WH STRIP CLUBS, GAY VENU TO TURN TO MOSQUE

In addn to improvg relatns between groups, is likely that this exercise will have posive out for well-beg among those dividuals who self-intify as Mlim and gay.

Growg up an environment which you are led to believe that your sexual orientatn is wrong, sful or symptomatic of mental illns n lead to profound social and psychologil challeng, cludg ternalised homophobia, low self-teem, prsn and, some s, suicidal thoughts. But if is te that he was a closeted homosexual – was reported that he had ed gay datg applitns and equented gay bars, cludg the one that he attacked – he clearly had a very difficult relatnship wh this aspect of his inty.

There is already some empiril evince that homophobia is associated wh homosexual aroal, which suggts that homophobia might be a means of distancg homosexualy om one’s sense of self. Imam El-Faro Khaki -found Toronto's first LGBTQ-iendly mosque, Uny Mosque, 10 years ago to allow lbian, gay, bisexual, transgenr and queer Mlims to attend prayers whout havg to hi their sexual orientatn or genr inty for fear of discrimatn.

WHAT ’S LIKE TO BE GAY AND A MLIM

INTERPRETATIONGay Mlim scholar Stt Siraj al-Haqq Kugle has spent two s rearchg LGBTQ issu the Islamic fah and said many people are surprised to disver that Islam is not herently nmng of LGBTQ people. “In the Quran, there is no word that explicly scrib homosexual or transgenr persons; the Arabic terms were vented after the Quran’s revelatn, by medieval jurists and ntemporary journalists, doctors and social crics.

Acrdg to a 2017 Pew Rearch Center survey of Amerin Mlims, a majory (52 percent) believe society should accept homosexualy, pared wh jt 27 percent 2007.

“Many tradns are locked to a particular time, place and culture — they're not necsarily appropriate for today or for people who will be worshippg 50 years om now, ” Abdullah Daayiee Abdullah, founr of the Mec Instute, is one of the first openly gay Imams the U.