Junaid Jahangir2013-05-25T00:56:56-04:00Junaid Jahangirhttp://www.huffingtonpost.ca/author/index.php?author=junaid-jahangirCopyright 2008, HuffingtonPost.com, Inc.HuffingtonPost Blogger Feed for Junaid JahangirGood old fashioned elbow grease.There Is No Place for Homophobia in Islamtag:www.huffingtonpost.com,2013:/theblog//3.30810912013-04-15T12:07:45-04:002013-04-15T12:23:40-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/interviewed a former Israeli army officer to highlight the imparting of homophobia in the government funded Edmonton Islamic Academy.
He aired a video clip, which showed the Imam of the Al Rashid Mosque expressing his discomfort in associating with queer people and equating them with those suffering from diabetes, cancer or AIDS.
Levant expressed concern on gay-straight alliances being "illegally" forced on Catholic schools and also stated that anti-bullying was "over the top" and that "people should be allowed to have stern religious views."
Where Levant is concerned with Islam-bashing rather than the welfare of gay youth, the Imam emphasizes social ostracism rather than tolerance and as such both seem to have ignored human dignity, a notion central to both Judaism and Islam.
Students of Islamic law are familiar with the limitations of analogical reasoning. Several pious Muslims elders suffer from diabetes and cancer. By imparting the lesson on social ostracism of queer people, does the Imam wish to imply the same for Muslim elders through his analogy?
While, conservative Muslims have the right to abide by norms generated within a classical Muslim framework, there is no place for homophobia in Islam. Conservative Muslim leaders have the right to not bless same-sex couples; however, they cannot impugn Islamic teachings on compassion based on personal feelings of disgust.
Indeed, the Muslim tradition contains numerous instances of recognizing the human dignity of all people including those deemed to have violated the Islamic law. A 9th century Muslim scholar Al Thaqafi related an eschatological anecdote in which the soul of a 'mukhannath -- feminine male' is depicted with heavenly grace given the immense prejudice experienced by him during his earthly life as a male prostitute.
Likewise, even the 18th century founder of the Wahhabi movement had issued a 'fatwa -- religious edict' that notwithstanding any "deviant sexual behaviour," the 'mukhannath' should not be socially ostracized or policed and instead be included as part of the Muslim community.
A narrative attributed to the Prophet emphasizes the distinction between a sinner and a moral prig where the former is met by God's mercy whereas the latter is damned for spiritual stinginess by policing the sinner. A similar narrative depicts two women instead where one is a female prostitute who is showered with mercy for giving water to a thirsty dog.
In a similar spirit, the 20th century Shaikh Taraboulsi had cautioned against judging people by stating that "dishonorable men in times of strife and hardship have stepped into the gaps honourable men deserted in despair."
These examples emphasize that the Islamic tradition favours inclusion instead of exclusion and tolerance instead of judgment. If the Islamic tradition affirms the human dignity of sexually variant individuals as part of the Muslim community then conservative Muslim leaders need to reflect on the values they are imparting to future Muslim citizens of the Canadian society.
Conservative Muslim parents need to be concerned whether their children are being taught values of tolerance or exclusion. Do they want them to be like those Muslim students at Jarvis Collegiate who had allegedly harassed members of the queer community in Toronto or like Ridgemont High School graduate Inshar Khan who denounced homophobia in his slam poem in Ottawa?
Given that contemporary Islamic jurisprudence recognizes minority human sexual orientation, they may also wish to think about the possibility of their own son or daughter struggling with their sexuality or being married to someone else's closeted ward. How long and what would it take for them to rise above their cultural norms to address an issue that impacts many in the community?
Conservative Muslim leaders may want to heed the hallowed sayings of the Prophet, who came as mercy for all mankind and not just the pious. Indeed, the Prophet taught that "keeping good relations with people was better than prayer, fasting and charity" and that "dearest to God are those who treat His children kindly."
Likewise, instead of exploiting the gay issue to create fear-mongering and distrust of Muslims, Levant may want to learn about Ottawa-based Muslims for Progressive Values who provide unstinted support for LGBTQ rights.
Finally, if the Canadian government is concerned about interpretations of Islam that are consistent with Canadian democratic values, they may wish to support Muslims for Progressive Values who affirm equality, diversity, compassion, separation of state and religious authorities, universal human rights, freedom of speech, women's rights and critical analysis and interpretation.
]]>Can Pamela Geller Work With Straight and Queer Muslims?tag:www.huffingtonpost.com,2013:/theblog//3.29581902013-03-28T17:00:00-04:002013-03-28T17:49:55-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/public officials and queer community leaders expressed concerns that the anti-gay bus ads backed by political activist Pamela Geller would denigrate the city's Muslim community. Indeed, by emphasizing the outrageous comments of controversial Muslim leaders, these ads incite fear and demonize an entire minority.
Instead of stereotyping and generalizing, can the likes of Pamela Geller recognize the immense work being done by both straight and queer Muslims? Instead of creating divisiveness, can they work with Muslims towards affecting positive change?
The ads include the controversial opinions of President Ahmedinejad -- "In Iran, we don't have homosexuals" and of the influential Sheik Qaradawi of the Muslim Brotherhood -- "the punishment for homosexuality is death."
However, such selective references provide a misguided view of the current Muslim position on queer rights issues. By putting the spotlight on President Ahmedinejad, Geller's ad ignores the work of queer Iranian activists like Arsham Parsi and developments like the Iranian Gay Pride that took place in Turkey in 2011.
Geller's ad also does not account for the academic work by Iranian Professor Arash Naraghi, who has argued that it is possible to be a devoted Muslim and believe that homosexuality is morally permissible.
It does not seem reasonable to quote Sheik Qaradawi without mentioning that over 2,500 Muslim intellectuals from 23 countries not only called for an international treaty to counter such clerics, but also called for a tribunal set by the United Nations Security Council to put them on trial for inciting violence.
It is also noteworthy that Muslim Professor Scott Kugle argues in an academic article that Sheik Qaradawi churns out his homophobia as part of "an agenda to reinforce perceived threats to Muslim masculinity."
It is also noteworthy that instead of referencing Muslim leaders from the United States, Geller's ads make use of quotes from fanatical Muslim leaders who are living through upheavals in Egypt and economic difficulties in Iran.
Both American political and religious Muslim leaders have very different views on queer rights than what the Geller ads would have us believe. In 2009, the Council on American-Islamic Relations supported the hate crime bill that sought to incorporate sexual orientation and gender identity.
Among Muslim political leaders, Geller may quote Ako Abdul Samad, the Iowa State representative from the 66th district:
"If standing up for equal protection under the law is a sin, then all of us in this room are sinners."
"It is not your place to judge and condemn others."
And
"If the person you happen to love and want to be with happens to be the same-sex and gender as you then I say God Bless you and try to be as happy as you can in this very difficult world."
"As a proud member of the LGBT Equality Caucus, I am committed to the Caucus' mission to "achieve the extension of equal rights, the repeal of discriminatory laws, the elimination of hate-motivated violence, and the improved health and well-being for all, regardless of sexual orientation or gender identity or expression."
Among Muslim religious leaders, Geller can quote Imam Johari Malik, director of Outreach at the Dar Al Hijrah Islamic Centre in Northern Virginia:
"If someone says, 'gay sex is nasty', just ask them, 'how do you know?' ...It's time to get past our homophobia to help human beings".
"If someone who's a homosexual comes to the mosque, wants to pray, wants to worship, be part of the community, I have no issue with that."
And
"Ultimately, people who have whatever inclinations in their life, no one has a right to bar them from their experience with God."
It would be academic dishonesty and intellectual sloth to quote classical Muslim texts to represent the current conservative Muslim opinion. Just as the Jewish halacha changes with new knowledge and moral sensibilities so does the Muslim Sharia.
Even conservative leaders like Imam Muzammil Siddiqi, director of the Islamic Society of Orange County in California, one of the largest mosques in the U.S., who had earlier proscribed queer people and stated that "no one is born a homosexual," have slightly shifted their view point on the issue.
In a recent interview he mentioned, "many Muslim jurists today are inclined to accept on the basis of modern research that it is quite possible that people may be born with this [orientation]" and that "we all have to learn and understand things more, so we do change our minds on the basis of understanding the human situation."
Indeed, by accepting same-sex orientation but prescribing permanent celibacy for queer people, the conservative Muslim opinion is somewhat similar to the Vatican 'hate the sin love the sinner' position.
However, Islam is not a monolith. While, acknowledging the classical Islamic position, Professor of Islamic Law, Dr. Mohammad Fadel mentioned in the context of the 2012 U.S. Elections,
"I think one can certainly take the view, and I know a lot of Muslims might find this to be controversial, that we can support the idea of same-sex marriage because what we want is to make sure that all citizens have access to the same kinds of public benefits that other people do."
Fadel's opinion is not novel in this regard, for the late Imam Zaki Badawi had expressed in the context of U.K. civil partnerships that queer Muslims could take advantage of such relationships provided they were not sexually active.
Where the Geller ads fail to recognize this diversity of positions amongst Muslims in the U.S., some commenters on the news articles on the Geller ads, exhibit a lack of nuance in their understanding of the queer Muslim situation.
Instead of obtaining information from queer Muslim groups both in the U.S. and abroad, commenters on the Geller ads news articles expressed alarm on the "emergency" situation for queer people in places like Saudi Arabia, mentioned the recent stoning of a Somali gay man and referenced the Prophet's saying that prescribes the death penalty for 'homosexuals'.
Referring to the execution of the Somali gay man, queer Muslim activist Afdhere Jama has stated that queer Somalis 'have all agreed this story is fake'. Likewise, even conservative Muslim religious leaders like Imam Muzammil Siddiqi have expressed that the Prophet's saying that prescribes the death penalty for 'homosexuals' is inauthentic.
Instead of being a Debbie Downer, and instead of showing half-baked concerns for the queer Muslim community, Geller and the commenters can show genuine concern by talking to queer Muslims, who despite facing both Islamophobia and homophobia, continue their work with dignity.
Indeed, Geller and the commenters will find that tactics that include cultural imperialism, which include the June 2012 Pride celebration held by the American Embassy in Pakistan only imperil the queer Muslim community living in places whose laws were shaped by the Victorian morality of their colonial masters.
"Stop speaking in my name and using me for a cause you never supported in the first place ... stop bombing my friends, end your occupation, and leave me to rebuild my community."
In short, instead of creating fear mongering and divisiveness, will Geller and the commenters overcome their limitations to work with Muslims, both straight and queer, towards affecting positive change?]]>How the Dialogue on Queer Muslims Is Shiftingtag:www.huffingtonpost.com,2013:/theblog//3.28865482013-03-18T16:37:31-04:002013-05-18T05:12:01-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/queer community, queer Muslim activists continue their work on holding annual retreats, having family oriented action based projects, countering homophobes and collaborating on workshops.
Indeed, by recognizing their God-given legitimate human need for sexual expression, a social institution that affirms the humanity of queer Muslims provides a middle path between celibacy and promiscuity.
The lives of several queer Muslims, many of whom remain devoutly affiliated with Muslim institutions, can get very challenging. Like Adam, a PhD student of scriptures in New York, some retain anonymity while sharing their stories.
Another New York based queer Muslim, a student of Physics, has mentioned not only being abandoned by his Muslim family but also having experienced racism within the queer community. He has expressed that "stoning the soul is worse than stoning the flesh."
Queer Moroccan writer Abdellah Taia has heartbreakingly stated that all he wanted from his elder brother was to tell the bullies to leave his little brother alone. Likewise, British student F. Yusef has stated that a supportive hug from a close friend meant the world to him.
A queer Muslim who is heavily involved with his local mosque and who has a powerful grasp of the Qur'anic language and scriptural exegeses has stated that conservative Muslim leaders should at least listen to queer Muslims on the need for same-sex unions.
He claims that conservative Muslim leaders treat the subject as having a forgone conclusion and not subject to any discussion. Should it then surprise us that a queer Muslim convert who is devout enough to wear the headscarf finds comfort in a Church?
Conservative Muslim leaders reduce the concerns of queer Muslims to the permissibility of "deviant sex". By equating queer relationships with psychological disorders, they belie a reasonable understanding of the human need for intimacy, love and companionship.
Indeed, what human being could endure a solitary life that imposes a great toll on one's well-being? Yet conservative Muslim leaders usurp religious authority to brand queer Muslims as sinners and disbelievers and flagrantly portray God as being the victim of queer people's crimes.
In contrast to the Prophet's emphasis on electing the middle path, they narrow the broad pathway for queer Muslims to the choice between the cloister and the closet and push them towards unhealthy lives fraught with emotional and spiritual devastation.
Where queer Muslims face religious puritanism from conservative Muslim leaders, they find hyper-sexuality within queer subcultures. Both, according to Professor Abdelwahab Bouhdiba, are convenient ways of escaping our responsibilities and masking our failures.
Nonetheless, queer Muslim activists refuse to be cowered by those who view faith and queer sexuality as mutually exclusive. The late queer Muslim activist Jack Fertig is remembered for his quips like "We pray to a God who is All Compassion and Mercy, not all Nitpicking and Tight-assedness."
Likewise, U.K. based queer Muslim activist Omar Kuddus has countered scriptural abuse by stating "Have religious fanatics become so obsessed with homosexuality that they have forgotten about peace and love and lost the plot along the way?"
The dialogue on queer sexuality is shifting, most recently in Turkey, from the fixation on anal intercourse and zoophilia towards recognizing the humanity of one's queer children. Indeed, the stories of queer Muslims indicate concerns no different from those of straight Muslims.
Some queer Muslims narrate their stories without much concern, like Jamila Tharp, who also identifies herself as a Unitarian Universalist and is happily raising her children with her wife, whom she married over six years ago.
Likewise, France based queer Muslim activist Ludovic Zahed married his partner Qiyam Al Din with the blessings of his parents and an Imam who performed the Islamic marriage contract "Nikah."
Other queer Muslims simply yearn for a life-long commitment that Jamila and Ludovic enjoy with their partners. A queer Muslim in Bangladesh who deems himself quite religious expressed that his stance on celibacy was changed not by sexual craving but longing for intimacy and affection.
Likewise, Seth Adkison, who shared his moving story of converting to Islam in prison and coming to terms with his sexuality, has expressed that he would like to worship alongside his potential partner in a mosque without having to worry about safety.
Imam Daayiee Abdullah, who has been relentlessly working for the queer Muslim community for over two decades, has stated that while, queer Muslim youth deal with issues of freedom of expression and economic viability, the older queer Muslims face aging issues.
Muslim convert for more than a decade, Mark Brustman, who also goes by Faris Malik, has extensively worked on the pre-modern conception of gay men, including in Islam. Like other queer Muslims, he also faces problems integrating with the conservative Muslim community.
He has described being given a cold shoulder from friends at a mosque when an Imam told them to distance themselves. Indeed, conservative Muslim online "fatwa" websites preach a strong ostracism of queer Muslims.
Brustman also related his experience at another mosque where a more considerate prayer leader suggested he lie to avoid marriage propositions. Not prepared to hide in the closet, he finds community at queer Muslim conferences and with Muslims for Progressive Values.
He does not look for the reassurance, "God loves me as I am" nor does he seek a preacher who emphasizes worship rituals. His "Jihad" is to try to be a better human being through humility and compassion and to achieve the unique purpose God has assigned him.
Brustman's story indicates that queer Muslims face different challenges than the permanent celibacy suggested by conservative Muslim leaders. Indeed, the Pakistani philanthropist Abdul Sattar Edhi has warned to "beware of those who attribute petty instructions to God."
In view of the Qur'anic account of Abraham's coming out unscathed by Nimrod's fire; Brustman's story shows that the challenge before queer Muslims is coming out to express their human potential despite all the venom inflicted upon them by self-styled Muslim leaders.
A devout Saudi father has stated that "traditionalists, who root themselves in an imagined past viewed through the lens of much copied and repeated texts and assembled in their fantasies, are the most stubborn non-thinkers of all."
He further adds that given the absolute nature of their phantasmagorical world, traditionalists can rarely be swayed by rational arguments and that barring miracles, change is only possible when their view of normalcy is changed.
Nonetheless, the 13th century Sufi Rumi stated that "love alone cuts arguments short, for it alone comes to the rescue when you cry for help against disputes." Indeed, the humanity in the stories of devout queer Muslims has the power to trump fossilized rules of jurisprudence.
By coming out and sharing their stories, as queer Muslims continue the dialogue on Islam and queer sexuality, some conservative Muslim leaders will recognize that the lives of their sons and daughters, brothers and sisters in faith are at stake.
Inspired by the higher ethical standards set by the Prophet's teachings, 'wish for your brother what you wish for yourself' and 'facilitate, do not cause difficulties', they will shield their sons and daughters, brothers and sisters from both cultural and scriptural persecution and eventually support Muslim same-sex unions.]]>Why All Muslims Are Talking About Queer Sexualitytag:www.huffingtonpost.com,2013:/theblog//3.28553002013-03-13T08:15:22-04:002013-05-13T05:12:01-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/ received death threats for voting in favour of same-sex marriage. Ignoring Muslim voices that condemned these threats, many commenters generalized and stereotyped the entire Muslim community.
The 'best rated' comments included gems like 'violence seems to be the only thing these people understand' and 'if these Muslims don't like the way we live in this country please leave'. Another comment read 'these "Muslims" only ever seem to spout hatred and bile!'
Such comments are unfortunate as they ignore the strides made by Muslims in addressing a culturally foreign social construct of the queer identity in a relatively shorter time frame than that taken by the West where the queer identity was shaped organically over decades.
These comments sidelined the encouraging fact that of eight British MPs, only one voted against same-sex marriage. A consistent pattern of support for same-sex marriage amongst Muslim politicians across North America and Europe is also noteworthy.
Indeed, where conservative Christians amongst others stood in opposition, Ontario MPP Yasir Naqvi not only helped pass queer youth anti bullying initiatives but also co-sponsored the amendment to the Ontario Human Rights Code to include transgendered people.
Such comments are also unfortunate as by reinforcing the extreme position of the 'death penalty for homosexuals', they seem to suggest that the conservative Muslim 'don't ask don't tell' position is a marked improvement.
People who generalize and stereotype the Muslim position on queer issues end up being strange bedfellows with extremists. By downplaying progressive Muslim efforts, they create divisiveness between Muslims and society at large.
Indeed, such critics have the potential to put aside their unhelpful Islam bashing to focus on addressing human rights abuses. Instead of superimposing foreign solutions, they can support indigenous Muslim efforts towards change.
Notwithstanding hateful anti-Muslim rhetoric, by speaking a culturally and religiously relevant language, both straight and queer Muslims, continue the intra Muslim dialogue on the intersection of Islam and queer sexuality in many ways including reports and even theatre.
Time and again Muslims have condemned homophobes who keep harping on their pet peeves instead of addressing the real issues at hand. Indeed, some Muslims went beyond condemning the death threats to Sadiq Khan by hailing him as a role model for Muslim youth.
Likewise, Muslim students and community members at Cornell University spearheaded an open letter this February rejecting any guidance from a homophobic Friday prayer leader, who had vilified queer Muslims amongst others.
In Australia, even back in 2003, when a prayer leader spouted off hatred against the queer community, a congregant clearly stated that he went to the mosque to pray, not to listen to such rubbish. Indeed, a complaint was lodged with the Victoria Police.
For many Muslims, the Islamic values of compassion and social justice trump spiritual stinginess and homophobia. Inspired by the Prophet's teaching that 'kindness is a mark of faith', straight Muslims stand shoulder to shoulder with their queer brothers and sisters.
Ameena Meer, a former spokesperson and social media head for Park51, also known as the Ground zero mosque, and Imam Dr. Khaleel Mohammad have expressed that Park51 can also break down barriers by reaching out to the queer Muslim community.
Where playwright Wajahat Ali has hosted discussions on same-sex unions, author Michael Muhammad Knight, by referencing the life of an eighth century Muslim scholar, has indicated how the Muslim community could respect an openly gay person.
Likewise, where Dr. Hussein Rashid of Hofstra University has expressed that there are diverse ways of being a Muslim, Dr. Sophia Shafi at the Iliff School of Theology has voiced a call for 'toning down of patriarchy and turning up of love'.
Shahla Khan Salter of MPV Canada has gone beyond writing articles to march alongside queer Muslims at Pride Parade. Likewise, Kelly Wentworth of MPV Atlanta has gone as far as to help find welcoming conservative mosques for the more traditional queer Muslims.
Alongside other religious leaders, Cincinnati based Pamela Taylor, founding member of MPV, has recently endorsed an amendment that would legalize same-sex marriage in Ohio. She has stated that she cannot imagine 'a God who does not love all of Her Wondrous Creation'.
However, Taylor and others have also noted many challenges faced by queer Muslims. She has expressed that some queer Muslims not only face social and spiritual isolation within the Muslim community but also experience racism and bigotry within the queer community.
Likewise, Ani Zonneveld, Co-founder and President of MPV, has expressed the need to develop educational resources to empower queer Muslims to not be bullied into thinking that they are less than human.
Indeed, queer Muslims have the right to be informed by their religious tradition without being bullied by self-styled religious leaders. Borrowing from the 13th century Sufi Shams Tabrizi, they should not allow any clergy member to interfere in their relationship with God.
They can also find comfort in the words of the 13th century Sufi Rumi who suggested that instead of looking elsewhere one should look within for guidance. Similarly, the Prophet Himself is quoted as having stated that 'He who knows himself knows his Lord'.
Recently, Ayman Fadel, a straight Muslim male, wrote a moving piece on how the movie Philadelphia, his interaction with queer friends and a straight friend, who championed equality rights, helped him abandon acquired homophobic behavior and attitudes.
Fadel's words echo the distinction between worship rituals and being a compassionate human being. Indeed, the Prophet is quoted as having stated that keeping good relations with people is better than prayer, fasting and charity.
Fadel's words also challenge conservative Muslims to ponder if they should be so consumed by same-sex marriage that they fail to show the same vigour on issues including pollution, war, financial fraud and runaway levels of incarceration.
He also asks if straight Muslims can at least recognize that the 'party line does not make a lot of sense in today's world', that there are no amulet based cures for sexual orientation and that queer Muslims should not be pressured into fraudulent marriages.
While, some queer Muslims become poster boys for celibacy campaigns to cope with internalized scriptural abuse from religious fanatics and with racism within queer subcultures, others find an increasing level of support from straight Muslim allies.
As straight Muslim allies, some of whom are as traditionally devout as they come, stand shoulder to shoulder with their queer brothers and sisters, the intra Muslim dialogue on Islam and queer sexuality continues to progress.
While there may be hiccups along the way as evident from the death threats to MP Sadiq Khan, it is also clear that religious fanatics are the ones who find themselves marginalized and are scared enough to act out of such cowardice.
With their straight brothers and sisters coming out to stand by their side, queer Muslims vehemently reject the ill-conceived prescriptions of closeted or cloistered lives. Indeed, as queer Muslims come out, they let their inner light shine and make their lives extraordinary.]]>Can We Use Religion for Justice -- Not Evil?tag:www.huffingtonpost.com,2013:/theblog//3.24169112013-01-05T17:50:16-05:002013-03-07T05:12:01-05:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/expressed hope for the New Year that religious faith becomes a force for justice, since religion has been a divisive force in recent history.
Notwithstanding severe criticism, many Jewish people have shown how religious faith can indeed be a force for justice.
In her latest book, queer activist Judith Butler referenced thinkers like Primo Levi, who having survived Auschwitz, emphasized humanist values, empathized with the Palestinian people and criticized the justifying of Israeli occupation through remembering the Holocaust.
Her work compliments the efforts of many Jewish leaders who refuse to equate criticism of the Israeli state violence with anti-Semitism.
Recently, several American Rabbis, cantors and rabbinical students from a wide range of Jewish communities, wrote a letter to President Obama, urging him to strongly oppose the recent Israeli illegal settlements in the West Bank.
An Israeli blog piece indicated that many American Jews are distancing themselves from the Israeli government, which they find to be dismissive of Palestinian rights and larger Jewish concerns.
Likewise, a growing number of Israeli high-school youth refuse to serve in the Israeli Defense Forces.
It is these brave Jewish voices that counter hateful messages from people like Moshe Feiglin, the 23rd ranked candidate for the Israel legislature, who has equated Arabs with monkeys and Muslims with thieves and liars.
Jingoistic rhetoric, which demonizes all Arabs and Muslims as Jew-haters, needs to be replaced with views conducive to peace between Israel, its Arab neighbors and the larger Muslim world.
Various polls from 2008 - 2011 indicated that 81% of Muslim Americans, 78% of Jewish Americans and 85% of British born Muslims support the co-existence of Israel and an independent Palestine. An overwhelming 99% of British born Muslims rejected the rhetoric that Israel be wiped off the world map.
In the aftermath of the November Israeli attack on Gaza, a prominent Islamic cleric in Gaza issued a 'fatwa' that it would be a sin to violate the cease fire between Israel and Hamas.
Rabbi Marc Schneier mentioned that despite the November Gaza conflict, the involvement of prominent Rabbis and Imams in the opening of the Saudi driven interfaith Centre bodes well for peace. He also favored a second look at the 2002 Saudi Peace Plan, which recognizes Israel's right to exist.
Recently, relations between several Arab states and Israel have been pursued on the basis of narrow business and political interests and perhaps at the expense of human dignity that was violated this November.
The U.A.E has been reported to have discreet ties with Israel for the protection of its oil fields and borders. Likewise, Jordan's King has viewed Israel as a key regional ally.
Qatar has twice offered to restore diplomatic ties with Israel and has indicated that Israel would be welcomed for the 2022 FIFA World Cup. Moreover, Qatar's King has been allegedly reported to have served Israeli intelligence.
Based on wiki leaks, Bahrain's King has instructed officials to stop referring to Israel as a "Zionist entity" or as the "enemy", whereas the Bahraini foreign minister has stated that Palestinian refugees return to Palestine and not Israel.
Likewise, an Israeli TV channel welcomed the comment of an advisor to Egypt's President Morsi, who has been described as a brother by an Israeli newspaper, that every Egyptian had the right to return to Egypt irrespective of religion.
Last year, even Israeli Prime Minister Netanyahu mentioned that if the peace treaty is respected, he would work with an Islamist Egyptian President.
In the larger Muslim world, in 2011 Malaysia ranked as the 15th largest partner for trade with Israel. While, maintaining quiet trade, tourism and security relations, Indonesia has planned to unofficially upgrade its diplomatic relations with Israel.
Until recently, Turkey and Israel built a strategic partnership in trade, tourism and security. Even after the Gaza Flotilla incident that strained ties between the two, the Israeli government offered humanitarian assistance for the October 2011 earthquake in Turkey.
Based on WikiLeaks, in 2009, the chief of Pakistan's spy agency tipped off Israel on terror threats in India. Likewise, former Pakistani Prime Minister, the late Benazir Bhutto, intended to establish official ties with Israel and also sought protection from the Israeli spy agency, Mossad.
Would it have been possible to prevent human tragedies this November if relations between Israel, its Arab neighbors and the larger Muslim world were driven by human dignity and justice rather than business and political interests?
Both Judaism and Islam uphold human dignity and justice as supreme values that trump other considerations. The Qur'an clearly affirms justice even if it required going against one's kin.
Orthodox Rabbi Yanklowitz has stated that affirming a person's human dignity trumps shunning another for violating a Jewish injunction. Likewise, many Muslim jurists have expressed that a human being is honored even if his choices run contrary to Islamic teachings.
Religious faith that eschews literalism and upholds human dignity and justice has the potential to usher in peace.
Having lost three daughters and a niece to an Israeli Defense Force attack, Dr. Abu Al Aish mentioned in his book I Shall Not Hate that the Qur'an taught him to be patient and forgiving.
His faith empowered him to express the sanctity of every human being and the teaching affirmed by both Judaism and Islam -- whoever saves one life, saves the world entire.
Can such common values instead of business and politics form the basis of Israeli relations with Arabs and the larger Muslim world?]]>Would Obama Issue an Apology for "Other" Children?tag:www.huffingtonpost.com,2012:/theblog//3.23402682012-12-22T07:59:12-05:002013-02-21T05:12:01-05:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/expressed overwhelming grief, as a parent, on the killing of 20 innocent little children.
In contrast, columnist George Monbiot noted that President Obama has remained silent over the 168 children killed by American drone attacks along the Pakistan-Afghanistan border. Likewise, Professor Vijay Prashad has noted that the White House has neither issued an apology nor called for an end to such tragedies.
Monbiot referenced a study, which indicated that many parents afraid of drone attacks -- one of which killed 69 children in 2006 -- along the Pakistan-Afghanistan border have withdrawn their traumatized children from schools. He also mentioned that such casualties, termed as "bug splats" by drone operators, involve children without names, memorials or candles for they belong to the "other."
As someone inspired by Christian teachings, will President Obama not heed Jesus who taught what reward is there if you love only those who love you? Likewise, should he not draw wisdom from a devoutly Christian Tolkein's words that it is not great power but small acts of kindness and love that keep darkness at bay?
The Israeli Prime Minister Netanyahu empathized with the U.S. President over the murders in the Newtown school by stating that Israelis have also experienced such cruel acts of slaughter. In contrast, under his leadership, at least 30 Palestinian children were killed in November. With fighter jets and explosions scourging Gaza, Palestinian parents had to calm their children through the assault.
Neither President Obama nor Prime Minister Netanyahu made similar remarks as they did for the recent Connecticut shooting. In fact, President Obama, while remaining silent on the horrors perpetrated on the Palestinian children, simply stated that Israel had the right to defend itself. Journalist Glenn Greenwald has mentioned that President Obama has even joked about predator drones killing teenagers.
Unfortunately, journalist Gideon Levy has noted that in Israel, Palestinians are not depicted as human beings. It is perhaps why, three years ago, an Israeli woman felt free to yell at peacenik Dr. Abu Al Aish, author of I Shall Not Hate, falsely accusing him of harboring weapons, when he had just lost three daughters to an Israeli Defence Force attack.
Israelis, of all people, would recognize how throughout history Jews have been depicted as the "other." In the 16th century, Shakespeare depicted this disregard for the "other" through Shylock in the Merchant of Venice.
Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions? Fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer, as a Christian is? If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die?
In Pakistan, a blogger expressed how some Pakistanis have voiced their concerns on Gaza, while remaining silent on the killing of about 6000 Shia children since the mid 1980s. Freelance writer Zahir Janmohamed has noted how Shia Muslims are treated as the "other," stating that even during a funeral some Sunnis started lecturing Shias that their burial rites were un-Islamic.
Likewise, the plight of Ahmadi Muslims goes without much notice, even when their children are expelled from schools for following their faith.
Pakistani Muslims who come out in loud protests against blasphemy but who choose to remain silent over heinous human rights abuses against minorities seem to have ignored the Islamic emphasis on human dignity that lies above any faith affiliation.
Is not the universal message of "love one another" echoed in all three Abrahamic faiths? Is not the mandate of the Abrahamic faiths to overcome our human frailties to reach out to the "other"?
President Obama has stated that, even if there were one step to be taken, there is an obligation to try to save another child from harm. Likewise, Israeli President Peres has stated that no crime is more heinous than the killing of a child.
However, when will Christian, Jewish and Muslim leaders go beyond themselves and truly express concern not just for their own children but also those of "others"? When will they cease to use great power that only perpetuates more evil and instead keep darkness at bay with acts of kindness and love?
Reverend Dr. Nancy Steeves of the Southminster Steinhauer United Church (SSUC) always reminds her congregation that one does not need to be a member of any Church to be welcome at the SSUC table. In our Church, no one is a child of a lesser god for the congregation sings, week after week, to echo that there is no "other."
Draw the circle wide, draw it wider still, let this be our song, no one stands alone, standing side by side, draw the circle wide.
One can only hope that Christian, Jewish and Muslim leaders can join in this chorus.
]]>Human Lives Are More Important Than Holy Bookstag:www.huffingtonpost.com,2012:/theblog//3.22734802012-12-11T12:22:03-05:002013-02-10T05:12:02-05:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/indicated that of the 158 Palestinians killed in the November Israeli assault on Gaza, an overwhelming 103 were civilians. At least 30 were children and 13 were women.
Undeterred by false anti-Semitism charges, many queer activists and their allies in the Abrahamic faiths, like others, stood firm against Israeli aggression.
While, many leaders dawdled on the issue, top Israeli officials were clear. Israel's deputy foreign minister stated that most people hit in Gaza deserved it as they were armed terrorists. Israeli leaders used language similar to that of Israel's deputy defence minister in 2008, who indicated that Palestinians would bring upon themselves a bigger "shoah" -- holocaust.
The Israeli Minister of the Interior stated that the goal of the operation was to send Gaza back to the Middle Ages. Likewise, Ariel Sharon's son, an activist for the opposition Kadima party, stated that even if images from Gaza turned out unpleasant, Gaza should be flattened just as the Americans hit Nagasaki after Hiroshima.
The images from Gaza were indeed heart rending. The religious leaders and queer activists I know of in Edmonton could not remain silent.
Reverend Dr. Nancy Steeves of Southminster Steinhauer United stated that justice requires that we stand by those whose land and water are being taken, whose movements are being restricted, whose livelihoods are being destroyed and who are being kept poor.
Likewise, her partner Dr. Dawn Waring questioned if, instead of passively praying for justice, we could summon the courage to speak truth to power, stand with the oppressed and rally for justice.
Dr. Sherry Ann Chapman, who like Waring has served as an ecumenical accompanier in Israel and Palestine, compiled a list of informational and action based resources and urged people not to become immune to human suffering.
Human rights activist Rob Wells wrote that such atrocities needed to be exposed for the world to see. He also questioned why the 1943 Warsaw Ghetto uprising was termed as an act of resistance whereas, the 2012 Gaza uprising branded as terrorism, indicating that without justice there could not be peace.
Unitarian Chaplain Reverend Audrey Brooks questioned how Israel could inflict the horror of the Holocaust on the Palestinians. She added that Israel portrayed the people of Gaza as terrorists worthy of elimination.
Her words seemed to echo those of U.S.-based Orthodox Rabbi Shmuly Yanklowitz that some Jews use scriptural language to brand Palestinians as the "Amalek" who need to be destroyed.
Within the Jewish community, Paula Kirman stated that the inhumane and illegal treatment of Palestinians by the Israeli government and military went against the Judaic values of reason, compassion and justice. Paralleling Israeli journalist Gideon Levy, she added that while committing massacre, Israel claimed moral righteousness.
The Christian and Jewish voices in Edmonton were complemented by Muslim voices in the U.S. Queer Muslim activist, Faisal Alam stated that he stood against the Israeli aggression in the occupied territories as his tax money directly funds U.S. military aid to Israel.
Likewise, Professor Omid Safi wrote that the American media is fixated on equating Gaza with Hamas as if the land was not populated by human beings. He added that Israel has bombed schools, homes, hospitals, and mosques, killing an overwhelming number of civilians.
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While, many Jews, Christians and Muslims consistently speak out against Israeli injustices, some remain silent. Queer activist Darnell Moore mentioned his erstwhile silence out of fear of being smeared with anti-Semitism. After all, even Archbishop Tutu has been labelled as an anti-Semite and a "black Nazi pig."
About 70 per cent of Israelis opposed the cease-fire deal. Likewise, Hamas claimed victory at the expense of the lives of innocent women and children. However, the Israel-Palestine issue is not a Muslim-Jewish issue.
Time and again, Jews and Muslims, notwithstanding the narrative of bigots in their respective faiths, have reached out to each other. The Edmonton Muslim and Jewish communities have forged alliances against anti-Semitism and Islamophobia.
The Calgary Jewish community has honoured Muslims who rescued Jews during the Holocaust. In a New York train, a Muslim came to the rescue of a Jewish male, who later stated that someone often painted in the media as an enemy of Israel and Jews came to help when nobody did anything.
Likewise, a pair of Muslim cab drivers in New York rescued a Jewish bagel shop from closure by vowing to keep it kosher. In Bronx, a local mosque welcomed Jewish congregants when they could no longer afford the rent of their Orthodox synagogue.
A Parisian Imam from a Muslim delegation to the Yad Vashem holocaust memorial mentioned that he would have saved Jews during the Holocaust as human lives are more important than holy books.
Likewise, Rabbi Yanklowitz referenced the Orthodox Union and the Anti Defamation League, who have voiced concerns on bigotry that denigrates Islam and paints all Muslims as anti-American crusaders.
He also referenced the Jewish Philosopher Martin Buber who had stated that human beings are temporary residents and that none had an absolute claim to land ownership.
Rabbi Yanklowitz has also stated that non-Jews must speak up against anti-Semitism just as heterosexuals must speak up against homophobia.
Perhaps, this is why Rabbi Brant Rosen has clearly voiced that Israel's oppressive actions do not have much to do with security fears and that he would be betraying the teachings of his great faith by not standing with the Palestinians.
Likewise, Reverend Steeves has vehemently stated that act by act we can name injustice when we see it and that the Gospels are not neutral but teach one to stand with the oppressed.
In short, while world powers may continue to dawdle against Israeli aggression, including the expansion of the latest 3,000 illegal settlements, the brave children of Abraham, united by the great teachings of Judaism, Christianity and Islam, continue to assert their voice for justice.
]]>Celibacy Is No Prescription for Queer Muslimstag:www.huffingtonpost.com,2012:/theblog//3.19677142012-10-16T07:48:14-04:002012-12-16T05:12:02-05:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/YouTube video from the Muslim Society of an Australian University showed how two traditional Muslim leaders prescribe permanent celibacy to queer Muslims despite making erroneous statements.
Specifically, one indicates that "homophobia is an irrational fear of race or gender," whereas the other expresses disbelief on queer people doing without sodomy. Like other traditional Muslim leaders, their prescription is based on the view that same-sex orientation is a test from God.
Permanent celibacy is a value foreign to Islam, which recognizes the legitimate sexual need of human beings. Some traditional scholars admit that most human beings are not super-moral figures. As such, permanent celibacy imposes great hardship on human beings including queer Muslims.
One of the Muslim leaders in the video is familiar with the medical and psychiatric consensus on same-sex orientation and perhaps with alternative approaches to the relevant Qur'anic verses. He even concedes that permanent celibacy is "a big call to make."
However, he rejects the possibility of establishing an institution for queer Muslims by expressing concern on having two sets of rules for straight and queer Muslims. Furthermore, he emphasizes the "truth" over "what fits with what we want."
Such arguments ignore that the Sharia allows for exceptions based on the natural constitution of human beings. Several past jurists allowed the marriage of intersex persons, based on their inner disposition, with male or female partners. Other scholars opine that left-handed individuals are not bound to eat with the right hand.
Such arguments also ignore the overriding Islamic principle of "avoiding hardship." Shaykh Hamza Yusuf has stated "We are there to serve Allah, and that is why whenever the law does not serve you, you are permitted to abandon it, and that is actually following the law." It is important to note that such statements are based on equity, welfare and necessity instead of personal whims.
The YouTube video suggests how several traditional leaders, who are not formally trained as jurists, issue opinions anyway. Many of them may want to reflect on Imam Khalid Latif's words that "by pretending to have answers, people in authoritative positions cause a lot of damage to the well being of others."
According to the test argument, patience through permanent celibacy leads to rewards in the Hereafter. It seems, however, that this opinion is analogically deduced from Hadith texts rather than on the explicit words of these texts, which confer martyrdom on a person who perseveres and dies of plague or stomach disease.
The medical and psychiatric consensus that same-sex orientation is neither a disability nor a disease dissuades such analogical deductions. Furthermore, while, scripturally abusing queer Muslims and their straight allies, traditional leaders do not make similar arguments against Muslims facing disability or disease.
It is noteworthy that while some traditional scholars acknowledge the human need for sexual expression even for imprisoned Muslims, they do not do so for queer Muslims. Are not queer Muslims bestowed with human dignity that comes with the right to the essentials of life, which includes the legitimate need for intimacy?
Traditional leaders choose a reading of the "people of Lut" texts that lack nuance. They formulate their opinions on an atomistic reading of the verses instead of a holistic contextual and linguistic analysis, which accounts for the underlying assumptions of the jurists and exegetes.
Jurists and exegetes viewed same-sex conduct as anal intercourse and associated the act with subordination and humiliation. Qur'anic commentaries have portrayed the "people of Lut" as pederasts or aggressive rapists of trespassers.
Either way, jurists and exegetes viewed same-sex conduct as superfluous as they assumed a base heterosexual orientation for all human beings given their view that males and females were respectively active and receptive partners.
Traditional leaders also ignore the balance in the Prophet's statement by selectively emphasizing the latter part of his statement, "prepare for the Hereafter as if you are going to die tomorrow" at the expense of the first part that states, "work for this world as if you are going to live forever."
Several traditional leaders are afraid that allowing for extenuating circumstances for queer Muslims may lead to lifting of other religious rules. As such, instead of emphasizing the higher and universal Qur'anic values of mercy, compassion and good conduct, they fossilize the Qur'an by socio-cultural values of past centuries.
Frantz Fanon has stated that people will protect their core beliefs by rationalizing, ignoring or denying new evidence that contradicts those beliefs. As such, traditional leaders may find it challenging to re-examine their permanent celibacy prescription for queer Muslims.
However, Thomas Merton has stated that it is easy to prescribe others to accept their hardships of poverty as God's will and that one should share some of that hardship prior to making such assertions. As such, traditional leaders are better advised to walk in the shoes of queer Muslims before prescribing them to "tough it out."
Rather than projecting formula based answers, should traditional leaders not honestly admit that they "don't know"? Should they not reflect on verse 2:286 that teaches against invoking tests from God through the prayer 'Our Lord, do not burden us beyond our capacity'?
How can traditional leaders expect queer Muslims to cheerfully live cloistered or closeted lives both of which strip one of human dignity and self worth? Would they still churn out such arguments if their own children were grappling with same-sex orientation?
Having been so poorly treated by their co-religionists, many queer Muslims have left the folds of Islam. In his radical speech on women's rights, Imam Habib Ali stated that it should not surprise us that women go to human rights organizations when traditional Muslims have failed to treat them with dignity and respect. He also added that God would judge Muslims for conduct that drives generations of Muslims away from Islam.
Let the spirit of his radical speech encourage traditional leaders to reasonably address the plight of queer Muslims and reflect on the generations of queer Muslims that lose their faith.
In short, it would be petty to state that life is a test of whether a vulnerable minority can be celibate for some elusive purpose. It seems more reasonable to argue that life is rather a test of whether the overwhelming majority can show empathy for the "other."]]>Let's Talk About Sex, Muslimstag:www.huffingtonpost.com,2012:/theblog//3.19335332012-10-02T15:59:49-04:002012-12-02T05:12:01-05:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/supported Ontario's Bill 13 against bullying in schools. However, with the passing of this bill, some conservative Muslim leaders, like their Christian counterparts, are disseminating a letter expressing the right of parents to withdraw their children from course content that conflicts with their understanding of faith.
Conservative Muslim parents may want to think through such a decision. In a similar context of Bill 44 in Alberta, a high school teacher highlighted how education quality declined when parents started pulling out their children from any course content they found objectionable.
The letter seems to be largely based on a fundamentalist Christian template as it mentions topics like wizardry, transgender issues and evolution. Many such issues have traditionally been irrelevant for Muslims.
In contrast to Christian fundamentalists, who worry about the impact of Harry Potter, many Muslims narrate tales of magic in Sinbad and Aladdin. The Qur'an itself alludes to the creations of fire called Jinns. Likewise, Islamic jurists themselves ensure equal rights for transgendered people.
A great majority of Muslims proudly assert that Darwin's theory of evolution was preceded by past Muslim thinkers. Several Muslim scholars have argued that the Qur'an is not a book of science. Some clearly confine the role of science to the physical world and that of religion to the meaning of life.
Using irresponsible language that portrays the curriculum as encouraging "environmental worship" or "infanticide," the letter leads to unnecessary fear mongering. In contrast, traditionally, Muslims promote green Ramadan and believe that human life does not begin at conception.
The letter also expresses concerns about introducing children to sex-education and the realities of queer families. Instead of relying on fears fueled by some Christian groups, conservative Muslim parents may want to heed Islamic teachings on verifying false information lest they should unintentionally harm their children and others.
Public health expert Nadiah Mohajir has cautioned that some Muslim youth attending Islamic schools are sexually active without access to safer sex information. She has clearly argued that the purpose of sex-education is to prevent STIs and teen pregnancies and not encourage them.
Other Muslim health experts have cautioned that despite prohibition, almost half of college-aged U.S. Muslims have experimented with sexual intercourse. Their figures also indicate a lower prevalence of condom use among Muslim college-aged females compared to their non-Muslim peers. In the absence of clear numbers for Canadian Muslim youth, such numbers from other western countries may be heeded.
A representative from the Canadian Council on American-Islamic Relations highlighted the concern on previous curriculum changes that included the introduction of terms like "anal intercourse" and "vaginal lubrication" to Gr. Six and Seven students. To the extent that schools present information through dialogue and to enable informed decision making, such comments contribute to sensationalism and fear.
Muslim experts extrapolate from studies on the general population that 70 per cent of young ones have already accessed pornography. Even on Islamic websites, the most popular questions include those on oral and anal sex. As such, by not providing information on safer sex and the risks associated with unsafe sexual practices, conservative Muslims may unintentionally harm their children.
Muslim health experts indicate that several parents and religious leaders are uncomfortable discussing sexual issues. In contrast to current neo-conservative Muslim views, even the pious elders after the Prophet's time were informed enough to advise masturbation to their youth to avoid fornication. As such, and given cases of sexual abuse -- even in mosques -- conservative Muslim parents may want to ensure sex-education.
Islamophobia is on the rise. While Canadian data is absent, figures indicate that that 70 per cent of U.S. and 47 per cent of U.K.-based Muslim youth have reported experiencing negative reaction to their religious practices and beliefs. Even the popular Zayn Malik of the boy band "One Direction" is not immune to such prejudice.
It is ironic that support for Muslims has come from the very people that conservative Muslim parents are trying to avoid. Queer American internet celebrity Michael Buckley has strongly defended Zayn Malik. Likewise, queer groups have condemned hate crimes that have targeted Muslims.
Like Islamophobia, bullying of queer youth is an unfortunate reality in many schools. A devout Saudi father has written how teachers at his sons' Islamic school have allowed homophobic bullying to go unchecked and unchallenged. In the Netherlands, Moroccan youth are over-represented in crimes of homophobic violence.
As such, Netherlands-based Imam El Ouazzani has taken an active role in creating a dialogue among Moroccan youth against homophobia. Other religious leaders like the late U.K. based Sheikh Zaki Badawi have advocated non-judgmental teaching of queer issues in schools.
The issue becomes more pressing when conservative Muslim parents face the realities of queer children. The devout Saudi father has written that "people spend entirely too much time trying to decide about things that are neither within their control, nor any of their business." Based on his understanding of Islam he has clearly stated "So, are any of my kids gay? God creates whatever He pleases."
Dr. Scott Kugle wrote that in March 2000, Hamid Natosh, a 14-year-old Afghan boy in Vancouver, committed suicide due to persistent homophobic bullying. He mentioned that since then Hamid's mother became an advocate for "sexuality education" and "Gay-straight alliance clubs" in "Canadian High Schools." Such unfortunate incidents are not isolated cases. Sigourney Weaver portrayed a similar mother Mary Griffiths in the movie Prayers for Bobby.
Bullying affects Muslims, queers and queer Muslims. Likewise, ignorance of sexual issues is associated with harm. An effective way to counter both is through education, openness and dialogue.
The Qur'an constantly exhorts critical reflection through reason. Likewise, Dr. Hashim Kamali mentions the Prophet's teaching that advises Muslims to make up their own minds and not follow others if they do something unjust.
As such, conservative Muslim parents are better advised to ignore the fear mongering letter of self-styled leaders and make a well informed decision based on empathy and concern for their children and others.]]>Queer Muslims Get Straight Respecttag:www.huffingtonpost.com,2012:/theblog//3.18822442012-09-15T07:27:19-04:002012-11-15T05:12:01-05:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/murdered by his own father for shaming the family. The 17-year-old had earlier sought refuge at a friend's place after experiencing family violence.
A single murder or suicide of a queer youth is way too many. Fortunately, across the globe, both progressive and conservative Muslims, while differing on same-sex unions, have come out to strongly condemn homophobia in all its ugly forms.
Among conservative Muslims, U.S. based Imam Johari Malik has said that "It's time to get past our homophobia to help human beings." Likewise, Imam Suhaib Webb has expressed regret on his referral to a reparative therapy group and has argued against the discrimination of queer Muslim congregants.
In Europe, France-based Imam Tarek Oubrou and Netherlands-based Imam El-Ouazzani have clearly condemned attacking, insulting or despising queer people. The late Imam Zaki Badawi in the U.K. went so far as to state that provided they remained chaste, queer Muslims could benefit from civil unions.
Sudan based Sheikh Hashim Al-Hakim has indicated that while he used to be "hard against homosexuals," he has "learned to respect their humanity." Likewise, Bangladesh-based mosque leader Sheikh Abul Kalam Azad has sympathized with the suffering of queer Muslims.
Adding his voice, Professor Hashim Kamali of the International Institute of Advanced Islamic Studies in Malaysia has stated that both Islamic jurisprudence and science confirm that sexual orientation is inherent.
Differentiating between a sin and crime, prominent Sunni and Shia scholars in India like Asghar Ali Engineer, Maulana Nadvi and Maulana Rizvi have favoured the decriminalization of "homosexuality."
In neighbouring Pakistan, while upholding the traditional position on same-sex unions, Dr. Shehzad Saleem has movingly expressed that queer Muslims "might be nearer to God than many of the righteous we see around us." He has eloquently stated, "what right have we to malign and abuse them and regard them among the ''untouchables." Is this not vanity and over-inflated self-esteem on our part?'
Muslim law has always contained majority and minority opinions especially on controversial issues. As such, in contrast to conservative Muslims, progressive Muslims fully support same-sex unions. For them, the Islamic emphasis on justice and compassion outmatches classical rules any day.
In the U.S., Imam Khaleel Mohammad has stated that there is cause to reinterpret the relevant Qur'anic verses on the issue. Whereas, Dr. Arash Naraghi has gone further to explore theological accommodation for queer Muslims.
Spain-based Abdennur Prado has stated that the scriptural texts do not refer to loving relationships but rather inhospitality and rape of foreigners. Likewise, the German movie Shahadaportrays an Imam who states, "In Allah's eyes, all forms of love are good."
In Indonesia, Dr. Siti Musdah Mulia and other Muslim scholars were reported to have concluded that same-sex orientation was from God and that same-sex relationships were permissible in Islam.
Muslims for Progressive Values have come out in full support of same-sex unions. Pamela Taylor has stated that condemning queer Muslims to celibacy would go against the "fundamental Islamic ideals of fairness, equality of all human beings, compassion and mercy."
Where Shahla Khan Salter is noted for "Allah loves us all" shirts and Ani Zonneveld for her "It gets better" video, Dr. Laury Silvers is prominent for helping forge the queer friendly Unity Mosque of Toronto. All three and others, some of whom are inspired by Dr. Amina Wadud, are relentless allies of queer Muslims.
Among other groups, the Canadian Council of Muslim Women has recently sponsored the annual Ramadan dinner hosted by the queer Muslim group, Salaam Canada.
In 2009, the Council on American-Islamic Relations supported the hate crime bill that sought to incorporate sexual orientation and gender identity. In the same year, the Prime Minister of Muslim majority Albania even proposed the legalization of same-sex marriages.
Strong support for queer Muslims also comes from Muslim politicians. MP Ahmed Marcouch has been recognized by the Dutch Ministry for Education, Culture and Science for his initiatives to combat homophobia.
In Calgary, Mayor Naheed Nenshi has been noted as the first mayor to have led the Pride Parade. In Ottawa, MPP Yasir Naqvi has been a staunch supporter for gay-straight alliance clubs in schools.
Like Iowa State representative Ako Abdul Samad, members of the LGBT Equality Caucus, Muslim U.S. Congressmen Keith Ellison and Andre Carson are staunch supporters of gay rights.
However, at times, straight Muslims find that such support comes at a cost. The families of both Muslim MP Kamal Qureshi in Denmark and NDP candidate Itrath Syed in B.C. experienced condemnation for their support of gay rights. As such, a majority of straight Muslim allies remain in the closet.
Muslim homophobes, who masquerade as self-styled guardians of faith, resist any support for queer Muslims. Likewise, Islam bashers downplay Muslim efforts to combat homophobia. Despite having different goals, both groups do appear as strange bedfellows.
However, to borrow playwright Wajahat Ali's words, let the Islam bashers bask "in the dustbins of history, as the rest of us move forward as communities united against hate." In a similar vein, Imam Suhaib Webb told a Muslim homophobe, "you're going to be irrelevant in 10 years."
The effective way to combat incidents of deeply entrenched homophobia is when Muslim leaders and organizations speak out unanimously and repeatedly that they will not tolerate any form of abuse against their queer Muslim sons and daughters, brothers and sisters.
Much more remains to be done to combat the most dangerous form of homophobia, which includes queer Muslims internalizing that they do not deserve more than the closet or the cloister.
As such, the Prophet's teachings that "when some Muslims hurt others ache" and that "God loves seventy times more than a mother loves her child" need to resound from the pulpit of every mosque.]]>We're Queer. We're Muslim. Get Used to It.tag:www.huffingtonpost.com,2012:/theblog//3.18448732012-08-31T11:44:03-04:002012-10-31T05:12:02-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/Professor Judith Butler wrote against false accusations of anti-Semitism. She presented herself as defending a Jewish ethical tradition that taught her to not remain silent in the face of injustice and to respond to the suffering of others.
Reverend Dr. Nancy Steeves, whose partner Dr. Dawn Waring just left for Bethlehem to support Palestinians and Israelis working for peace, has asserted that the Judeo-Christian tradition strongly values justice. In a similar vein, queer Muslims assert that the Qur'an emphasizes overcoming one's hatred to be just to others, even if that means going against oneself or one's family.
Many queer activists rise above their circumstances and assert their voice for justice that is not limited to LGBT issues. Belonging to a vulnerable minority, they understand prejudice and can empathize with "others." No wonder, many are outspoken activists on a whole array of social justice issues.
Dr. Butler, among other issues, has highlighted the plight of Turkish transgendered people, human rights violations in Guantanamo Bay, police violence and racial discrimination in the U.S. and anti-Semitism in Germany.
Likewise, queer Muslim activists, despite facing immense prejudice, continue their work quietly and with dignity. Their work ends up helping the very Muslim communities that so strongly shun them.
Such activists not only face social ostracism from conservative Muslim communities but at times also experience strong condemnation from others. In 2009, El Farouk Khaki experienced immense pressure and condemnation when he spoke at a Queers against Israeli Apartheid event.
Regardless, he speaks out on many issues including multiculturalism, racism and religious and racial profiling in the war on terror. His work on refuge protection includes representing marginalized groups like people living with AIDS and women fleeing domestic violence.
Except for Muslims for Progressive Values, and some activists including Dr. Amina Wadud, mother of progressive Muslim believers, queer Muslims also experience freezing silence from many allegedly liberal Muslim circles. Nonetheless, queer Muslim activists have been on the forefront of progressive change in Islam.
Along with Dr. Laury Silvers, Khaki and his partner Troy Jackson have created El Tawhid Jummah circle mosques that are not only queer-friendly but also gender equal and religiously non-discriminatory. Likewise, U.S.-based Shaykh Daayiee Abdullah, the first openly gay Imam, not only provides marriage counseling but also performs interfaith marriages.
When no self-righteous cleric would step in, Shaykh Daayiee performed funeral prayers for Muslims who died of AIDS. Despite all the abuses hurled at him and all the threats he has received, he continues his outreach work at the Nur al Islah mosque in Washington.
U.S-based Faisal Alam does a lot of outreach work and blogs on a whole array of issues related to progressive change in Islam. Instead of bitterly responding to hateful messages from clerics, he continues to assert that Islam is not a homophobic faith.
In 1999, Dr. Ghazala Anwar led the Friday congregation for a queer Muslim conference. Despite the fact that in 2007 she was asked to leave her position at the International Islamic University in Islamabad, she continues to lecture on progressive Islam.
Notwithstanding his HIV status, France-based Ludovic Mohamed Zahed has contributed greatly toward the annual European Calem conferences that not only underscore combating homophobia but also other forms of discrimination, including misogyny, racism, Islamophobia and anti-Semitism.
Against overwhelming odds, queer Muslim activists, many of whom are converts, have managed to create a whole array of resources for future generation of queer Muslims. The late Jack Fertig, an anti-Zionist and a former Jew, compiled a list of these resources apart from his activism against racism and forced veiling.
I often wonder how queer activists can assert their voice for justice for others despite the immense prejudice they face in their own lives. I like to think that they understand that the Good Samaritan did not act out of political expediency or personal gain. They truly know the meaning of spiritual chivalry, to practice good without expecting the same in return.
In contrast, conservative religious leaders diminish themselves and appear too petty and small when they condemn queer people as morally inferior.
Queer Muslim activists understand that Sufis, like Shams Tabrizi and Bulleh Shah, have warned that religious duties are of no consequence if people break human hearts. Their work has saved the lives of many queer Muslim youth and brought comfort to others.
The Qur'an echoes the Jewish teaching that he who saves one life is as if he had saved all of humanity. As such, if I could be half as good as these queer activists, I would have found my salvation.]]>Should Good People go to Hell?tag:www.huffingtonpost.com,2012:/theblog//3.18403602012-08-29T15:30:40-04:002012-10-29T05:12:04-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/Express Tribune blog piece that more than 80 per cent of his students replied in the negative on the question of Mother Teresa's entering Heaven. The overwhelming majority of students reasoned that despite saving thousands of lives, she was not a Muslim.
Some things never change. As a young student in 1997, I recall getting perturbed by discussions on the fate of Mother Teresa. The essence of all these discussions was that notwithstanding good deeds, it was the correct belief that decided salvation. Years later, when I allowed myself to accept progressive Muslim voices, I confirmed my intrinsic value that being a good human being trumps religious beliefs and rituals any day.
However, given the uncertainty of life and the mystery beyond death, it was not easy to break free of religious authority. In my mind, as an undergrad student, I was trying to find religious reasons to shield the various people I had come to know from Hell fire.
I tried to square the supposed obligation of wearing the headscarf with the reality of many women who did not wear one. I tried to reconcile the obligation of the five daily prayers with the many young and old Muslims who did not follow through all the ritual prayers.
As a follower of tradition, I could not expect myself to espouse any radically different viewpoint. Yet, apart from poring over traditional texts, I was drawn by Sufi tales of wisdom and moved by both Christian and Hindu hymns. I still remember standing intentionally, shoulder to shoulder, with a lone Ahmadi Muslim colleague to pray in the direction of Mecca. To date, Ahmadi Muslims continue to be persecuted in Pakistan.
Pursuing my grad studies in Alberta allowed me to stretch beyond my comfort zone. I recall preaching in my usual manner on the Israeli Palestinian situation that followers of the Abrahamic faiths were brothers. It was then a good friend interjected that we were all brothers, alluding to the presence of our Hindu friend.
The aftermath of September 11 not only brought scrutiny to Muslims but also facilitated several changes in Muslim norms. Some religious scholars opined that the headscarf was not an obligation, whereas others allowed room for female led mixed-congregational prayers. I not only realized that religious opinion was shifting from the dogmatic to the reasonable but also recognized that this would be a slow moving process.
While conservative Muslims were slowly accepting some changes, progressive Muslims pushed for radical reform on a whole array of issues including same-sex marriage and religious pluralism. My own search for answers brought me to the Southminster Steinhauer United Church, where I finally found the courage to affirm my own intrinsic values.
Some congregation members had come from other denominations where they found emphasis on the law at the expense of the human being. Conservative Muslim leaders like Shaykh Hamza Yusuf have echoed this sentiment by stating that the law was meant to serve human beings instead of the other way around. However, conservative religious authorities usually do not follow through such opinions.
I like to refer to the Southminster Steinhauer Church as my Church and its minister Reverend Dr. Nancy Steeves as my minister. Whenever I go to Church, I find meaning as a Muslim for I can connect with Reverend Nancy through past Muslim Sufi poets -- Rumi, Hafez and Bulleh Shah.
Reverend Nancy has inspired me with her themes of "building a spacious table" and "drawing the circle wide." When she wrote that the divine was not a stingy Grinch who needed to be praised or thanked, I reconnected with the 8th century female Sufi Rabia Basri who rejected reward- and fear-based worship.
Conservative Muslim leaders try to break barriers based on physical appearance, economic status and skin colour, yet in doing so they erect one based on religious affiliation. In contrast, the Prophet's teaching that keeping good relations with people is better than fasting, prayer or charity cannot be clearer.
I have found this teaching of the Prophet echoed through various sources. I found it when Calgary-based Muslim Dr. David Liepert wrote that agnostics show the most respect to God by not putting him into a box of their own making and when C.S. Lewis wrote that a sincere prayer made even to a false God was accepted by the true God.
The teachings of several Muslim sages contain elements of such religious pluralism. While, the 11th century Ali Hujwiri equated self righteousness with idolatory, the 13th century Shams Tabrizi equated disrespecting the beliefs of others with not respecting God. Likewise, the 13th century Ibn Arabi cautioned on interfering with the beliefs of others indicating that God was found in every form of belief.
In light of such teachings, one begins to feel too small in musing over the question of Mother Teresa's salvation. In short, while a younger me would have treated religion like a cult by wanting people to become Muslims, I would not affirm that today. Rather, all I would hope for others and for myself is to be a better human being -- to love one another. This, for me, is the first commandment against which all else pales in comparison.]]>The Muslims Who Are Just Saying No to The Qu'rantag:www.huffingtonpost.com,2012:/theblog//3.18253512012-08-27T00:00:10-04:002012-10-26T05:12:07-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/Sadananda: Gandhi is one of the few people in the world, who listens to the voice of his conscience.
Shakuntala: But what if our conscience conflicts with our faith?
Recently, the Toronto Sunreported on a book sold in a Toronto store that contained advice on disciplining one's wife. The book caused an outrage within the Canadian Muslim community. Despite the Qur'anic text on disciplining disobedient wives, it seemed that an overwhelming majority of Muslim leaders had rendered the command obsolete.
Many faithful Muslims struggle with the Qur'anic verses on women including those that prescribe twice the inheritance share to men and equate the testimony of two women to one man. Likewise, Muslim gays and lesbians and their straight allies continue to wrestle with the verses on Lot's people.
Several of my religiously observant friends have privately expressed that they would have rejected such prescriptions had they come from a human Imam rather than the Divine Qur'anic text. However, my friends are neither the first nor the only ones to have a "crisis of conscience" on the revealed Qur'anic text.
Both classical and contemporary Muslim scholars have addressed the difficulty posed by such verses. Some classical scholars radically limited the scope of the text through specification, and even went so far as to overrule even the clear Qur'anic text by recourse to higher principles of public interest and welfare.
Likewise, several contemporary Muslim scholars have relied on contextualization or alternative translations. Some indicate that the verse on beating disobedient wives, by setting a hierarchy of steps, actually aimed to limit physical spousal abuse. Others indicate that permissibility does not imply obligation and that the law sets minimal bounds which need to be superseded by superior ethical conduct.
Some scholars have opined that the Qur'anic text on equating the testimony of two women to one man is suggestive instead of legislative. Likewise, they have indicated that the law of giving twice the share in inheritance to males is based on a family system with men as breadwinners and that this law is open to exceptions.
However, segments of masses influenced by rhetoricians and televangelists view such approaches of contemporary Muslim scholars with skepticism and contempt. At times, Muslim academics even end up facing punitive measures.
The late Dr. Nasr Abu Zayd had to face apostasy charges in Egypt for his project on humanistic Qur'anic hermeneutics. Likewise, Dr. Amina Wadud received intense pressure for leading a mixed gender congregation for Friday prayers in the U.S.
If prominent scholars have experienced such stiff resistance, several Muslims would be uncomfortable openly voicing their concerns. Furthermore, given the pressing concerns of raising children and earning a living, they may ignore an issue that does not concern them immediately.
Many, however, continue to reference Muslim literature hoping to address the conflict of conscience they experience from some scriptural texts. Time after time, they raise questions on the marriage of a nine-year-old Aisha to the Prophet or of the massacre of the Jewish tribe of Banu Qurayza by the early Muslims.
On the other hand, they also feel that even contemporary renewed approaches have their limits. They indicate that jurisprudential juggling on ethically challenging issues like same-sex rights sounds like an exercise in mercilessly contorting the scriptural text to suit politically correct viewpoints.
Nonetheless, gay Muslims and their allies would wish to see a resolution to the ethically pressing issue of same-sex rights. Perhaps such challenging issues require radically alternative approaches such as those applied in the context of verse 4:34 on beating disobedient wives.
In this context, U.S.-based Dr. Juliane Hammer has commented on Dr. Khalid Abou Fadel's phrase "conscientious pause," according to which in the conflict between conscientious conviction and the scriptural text, precedence goes to the former. Dr. Hammer also states that Dr. Amina Wadud extended this notion further by "saying No to the Qur'an."
Likewise, Toronto-based Dr. Laury Silvers has stated that not all possible interpretations of the Qur'anic commands and prohibitions are ethically equal. Her opinion on struggling with the Qur'anic text to reach the most ethical expression of the divine will reminds me of Orthodox Rabbi Steven Greenberg's book Wrestling with God and Men.
It is important to note that these Muslim scholars have not acted out of passion or base desire but, to use Dr. Laury Silvers' words, out of a "sincere struggle of conscience rooted in humanity" and out of sheer faith in a good, just and compassionate God.
It is this faith that has strongly motivated them to support the position that at times while the text cannot be wished away, one is obliged to "say No to the Qur'an." In some sense, simple Muslim women who have been abused by their husbands have said no to verse 4:34 just as many scripturally abused gay Muslims have said no to 7:81 and allied verses.]]>A Western Safe Haven Against Religious Extremismtag:www.huffingtonpost.com,2012:/theblog//3.18227912012-08-22T17:45:19-04:002012-10-22T05:12:07-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/Shia Muslims, persecute Ahmadi Muslims, forcibly convert Hindu girls, and harass an 11-year-old Christian girl, who is now imprisoned with false blasphemy charges.
Challenging religious fanaticism is fraught with perils. Islamic scholar Javed Ghamidi had to leave the country for speaking out against Draconian blasphemy laws. Likewise, veteran activist Asma Jahangir highlights human rights abuses at great personal risk.
Nonetheless, concerned Pakistani citizens contribute their voice against human rights violations through blogs, demonstrations and awareness campaigns. One such voice is that of Edmonton based Dr. Wasim ul Haque.
Alarmed by the rise in religious extremism and its consequences for stability in South Asia, Dr. Wasim established the "Defy Enmity Encourage Peace" forum for peace. In Urdu, the acronym DEEP stands for a small clay lamp symbolizing light and hope in utter darkness.
Wasim has successfully managed to rally concerned citizens of South Asian heritage including Professors Emeriti from the University of Alberta -- Dr. Salim Qureshi from Political Science and former MLA Dr. Raj Pannu from Sociology.
In October last year, DEEP hosted distinguished former politician Douglas Roche as a speaker for the relevance of his work on nuclear disarmament to South Asia. DEEP is still in its early stages of development and as such, apart from regional stability, DEEP members have expressed a keen interest in addressing social justice issues.
In one of their meetings, I observed how DEEP members of Indo-Pakistani heritage reminisced of simpler times when religious affiliation did not hinder community relationships. A member of Indian heritage movingly mentioned how he was helped by a friend of Pakistani heritage on his arrival to Canada.
I reflected on how during the 1947 partition, despite massacres, several Muslim and Hindu families helped each other escape the onslaught of both Hindu and Muslim fanatics. I also know that, in contrast to conservative Muslim leaders who restrict the category to Jews and Christians, many past Muslim scholars respected Hindus as "People of the Book."
However, many South Asian Muslims have been influenced by the rhetoric of Muslim televangelists like Dr. Zakir Naik whose views reflect a supremacist ideology. I still recall how a good friend received many strongly worded messages by his colleagues on facebook, when he condemned Naik for his views.
Given my own work on exploring a gay- and lesbian-friendly theology, I know of the overwhelming influence of conservative Muslims. However, DEEP maintains a secular outlook and has managed to create a safe space where people can share ideas irrespective of religious or political affiliation, ethnic origin or sexual orientation.
Wasim himself has raised concerns on both homophobia and religious fanaticism. I have joined DEEP with the hope that we would be able to address social justice issues including women's rights, LGBT rights and religious pluralism.
On September 29, DEEP will be hosting noted author Professor Vijay Prashad and Rafia Zakaria, Director of Amnesty International USA. The speakers are of Indian and Pakistani heritage respectively, who will address prospects for peace in South Asia.
Students of political science, community workers or anyone with a general interest in international affairs, religion or South Asia would find this event interesting, the details of which are available from TIX online.
One can hope that DEEP will be successful in creating a community that truly accepts diversity in all its forms. In this regard, the words of the Sufi poet Bulleh Shah and the founder of Sikhism Guru Nanak on religious pluralism deserve to be well noted.
Guru Nanak taught South Asians that "God is neither Hindu nor Muslim" and also stated, "Let compassion be your mosque and good deeds your creed and prayer." Likewise, Bulleh Shah stated, "in the Lord's court, both the believer and unbeliever are treated alike." The following verses by Bulleh Shah are as relevant today as they were in the 18th century:
Neither Hindu nor Muslim,
Sacrificing pride, let us sit together.
Neither Sunni nor Shia,
Let us walk the road of peace...]]>Can You be Gay and Muslim? Yes.tag:www.huffingtonpost.com,2012:/theblog//3.16934992012-08-20T17:36:29-04:002012-10-20T05:12:04-04:00Junaid Jahangirhttp://www.huffingtonpost.com/junaid-jahangir/Australian Muslim cleric dismissed any discussion on same-sex marriage, stating that for Muslims the issue was scripturally clear. Likewise, in a recent live fatwa session, Toronto's Sheikh Kutty told a 16-year-old gay youth, who identified himself as a former Muslim, that the scriptural position was not based on "changing fads or whims of society."
In 2007, Sheikh Kutty had equated gay people to those conditioned to theft, murder or pornography and prescribed prayer based therapy. However, given a changed socio-political climate, conservative Muslim authorities are finding it increasingly difficult to uphold such dismissive and curative approaches.
Muslims for Progressive Values, like affirming Christian and Jewish denominations, have broken the consensus espoused by conservative Muslims that Abrahamic faiths prohibit same-sex unions. LGBT Muslims have helped forge faith based communities like the El-Tawhid Jummah Circle mosques, which are both gender equal and queer friendly.
Such changes have prompted conservative Muslims to modify their positions. Many discuss the issue in online Islamic forums and are increasingly framing the issue as one of desire, if not sexual orientation, instead of 'male anal intercourse'. However, their discourse is channeled by fear, rather than by love.
Fear of change in their traditional lifestyle has pushed conservative Muslims to make arguments that are ultimately based on a simplistic "God says so" refrain. Running out of reasonable arguments, many conservative Muslim authorities now prescribe permanent celibacy to gay and lesbian Muslims based on a modified view that same-sex orientation should be viewed as a test of patience.
Many conservative Muslims erroneously equate same-sex orientation with the desire to commit fornication, a genetic predisposition to alcoholism or with a superfluous desire for pederasty. To make their point on a test of patience, some even analogize the situation of gays and lesbians with that of disabled persons.
Conservative Muslims deem fornication as a transgression by referring to the lawful alternative of a marriage contract. However, since gays and lesbians are denied any avenue to fulfill their legitimate human sexual need, the analogy of same-sex orientation with the desire to fornicate does not hold. Likewise, in contrast to orientation, alcoholism is an addiction with well documented harms.
Past Muslim authorities assumed that men in essence desired women and prescribed that any superfluous desire for beardless boys had to be curbed. Contemporary conservative Muslim authorities apply this prescription for pederastic desire to gays and lesbians, who are denied their basic human need for sexual expression. It makes sense that other Muslim scholars have critiqued such analogy based arguments.
The analogy of the situation of gays and lesbians with disabled persons does not fit either. In contrast to disability, many past Muslim scholars have celebrated homosexual love in their writings. Second, patience for Muslims with disabilities is not about resignation to fate. Conservative Muslim authorities not only encourage disabled Muslims to use crutches, hearing aids, wheel chairs etc. but also allow religious ritual concessions. However, they fail to account for extenuating circumstances for Muslim gays and lesbians and insist on inflicting permanent celibacy.
Like their Christian and Jewish counterparts, conservative Muslims commit scriptural violence by denying the humanity of a vulnerable minority. However, according to St. Augustine, since scripture teaches nothing but charity, it needs to be interpreted until a compassionate interpretation is found. In Judaism, Rabbi Harold Schulweis has stated that the Jewish law was not instituted to make life miserable but rather to introduce love and compassion. Likewise, in Islam, the 8th-century-female Sufi Rabia Basri rejected fear based obedience.
Theoretically at least, several Jewish and Muslim authorities have stated the law changes with new sensibilities and differing situations. A whole array of classical and contemporary juristic tools exists to reasonably address the plight of Muslim gays and lesbians. Muslim scholars, provided they surmount their fear of being labeled as innovators, can tap the Islamic juristic literature on intersex persons, human dignity, necessity and public interest for insights.
In The Road to Mecca, the late Muslim scholar Muhammad Asad emphasized the need for constant reflection, stating that by standing motionless in a pool, water became stale and muddy and only by flowing does it become clear. However, such reflection is only possible in the absence of fear.
When conservative Muslims are able to overcome their fears, instead of getting defensive with 16 year old teenagers, they would address the deeper issue of how their fear to revisit the traditional viewpoint is driving gay Muslim youth outside the folds of their faith.]]>