Anwarulhaq Baig
NEW DELHI: Prominent scholars, experts, and religious leaders have voiced concerns about the increasing influence of the LGBTQ+ movement, seeing it as a challenge to traditional and Islamic values and family structures. Recently, Jamaat-e-Islami Hind (JIH) organized an event titled “Ideological Analysis of the LGBTQ+ Movement,” which brought together experts from various fields to examine the issue from Islamic, scientific, and social perspectives.
Presenting an in-depth analysis of the LGBTQ+ movement from an Islamic perspective, he focussed on contrasting Islamic and Western worldviews regarding LGBTQ+ issues and their implications for morality, ethics, and social structures.
Asserting that Islam fundamentally rejects the LGBTQ+ paradigm, Mr. Husaini explained that, according to Islamic teachings, Allah has delineated clear boundaries for permissible sexual conduct. “Allah has permitted only one way of fulfilling sexual needs and forbids all other methods,” he stated, referring to the Islamic view that sexual relations are only permissible within heterosexual marriage. He emphasized that Islamic morality is intrinsically linked to the concept of God. Morality, according to Islam, is dictated by Allah’s commands, and any deviation from these commands, including homosexuality, is viewed as a perversion with spiritual and moral repercussions.
Mr. Husaini outlined four key questions that highlight the divergence between Islamic and Western worldviews on ethics and morality:
1. What is the purpose of ethics?
2. What is the source of ethics?
3. Why are ethics and laws formed?
4. What is the balance between rights and responsibilities?
The JIH leader explains, “from an Islamic perspective, ethics aim to ensure harmony and balance among individuals, society, and the state. This includes balancing the rights and responsibilities of individuals, society, and Allah. In contrast, Western social ethics tend to prioritize individual rights, with legal frameworks addressing collective concerns. Western views often regard family as a choice for adults, with the state assuming responsibility for child welfare if family conditions are not ideal.”
Mr. Husaini argued that in Islam, sexual attraction between men and women is not merely a source of pleasure but a fundamental element of a stable family structure. Islam mandates that sex should occur only within a legitimate marital contract between a man and a woman. He warned that weakening this institution or allowing alternative sexual practices could undermine the family unit.
In contrast, Western views often separate sex from family, treating sex as a source of individual pleasure and embracing sexual freedom and fluidity. This, the JIH chief argued, leads to unstable family structures devoid of natural motivators and stabilizers.
The JIH leader also questioned the absolute nature of individual rights, asserting that they are often subject to the rights of others and the needs of collective institutions. Mr. Husaini used the example of the family as a crucial institution that necessitates certain regulations, including those related to sexuality. He argued that for the family unit to function effectively, some individual rights, feelings, or pleasures may need to be curtailed. Without these regulations, he contended, the institution of the family could not be sustained.
He drew a parallel to national states, which impose restrictions on various freedoms, such as travel. For instance, while exploring and visiting other countries are fundamental rights, an Indian citizen requires a passport and visa to travel abroad. These restrictions, the JIH chief explained, are implemented to protect and preserve the state as an institution. Such limitations are not viewed as violations of individual rights because they serve a critical purpose for the state. He questioned whether the family, like the state, should not also be regarded as an important institution that may require similar considerations. He asserts that Islam considers the family as a key institution deserving of protection and regulation, while Western perspectives may not prioritize the family in the same way.
Mr. Husaini further challenged the normalization of LGBTQ+ feelings by comparing them to other social disorders. He listed various disorders and their estimated prevalence, including:
• Sadism: 2-5%
• Voyeurism: 3-12% among males, 4% among females
• Kleptomania: 0.3-0.6%
• Paedophilia: 1-5% among males
• Zoophilia: around 1%
• Pyromania: around 1%
In contrast, the prevalence of LGBTQ+ orientations and identities is estimated as follows:
• Gay or male homosexual: 2-5%
• Lesbian or female homosexual: 1-3%
• Bisexual: 2-4%
• Transgender: 0.3-0.6%
• Intersex: 0.0-1.7%
The JIH president argued that if the normalization of feelings is based solely on their prevalence, then social disorders with higher prevalence rates could also be normalized. However, the Western perspective rejects these disorders because they are considered harmful to societal institutions. Similarly, he asserted, LGBTQ+ feelings can be damaging to the institution of the family, which he views as a fundamental unit of civilization. He claimed that such feelings could negatively impact the rights and well-being of millions of children who, in his view, deserve to be nurtured within a stable family structure.
Syed Sadatullah Husaini characterized the LGBTQ+ movement as a “manufactured and artificial problem,” asserting that it has never been a major issue throughout human history. He supported this view with statistical data showing the percentage of Americans identifying as LGBTQ+ across different birth cohorts from 2012 to 2017.
According to the figures he presented:
• Among Baby Boomers (born between 1946 and 1964), the percentage identifying as LGBTQ+ was 1.8% in 2012, which decreased to 1.4% by 2017.
• Conversely, among Millennials (born between 1980 and 1999), the percentage surged from 5.8% in 2012 to 8.2% in 2017.
The JIH president argued that this increase is not due to a genuine change in demographics but rather a result of propaganda and social conditioning. He noted that these figures vary significantly across different countries, with notably lower prevalence in India and Muslim-majority countries. He claimed that this indicates the LGBTQ+ movement is a manufactured issue rather than a natural phenomenon, shaped by specific educational, social, and political influences.
From an Islamic perspective, Mr. Husaini stated that Islam recognizes only two genders, male and female. He argued that any deviations from this binary are considered perversions, potentially harmful to society if granted sexual rights. Classical Islamic jurists, he explained, even do not acknowledge a third gender, asserting that they are essentially associated with one of the two recognized genders. These jurists differentiate between “modification” or “change” of gender, which is considered absolute forbidden and an intervention in Allah’s creation. However, he noted that rectification of gender for intersex individuals is permissible under strict medical examination.
The JIH leader proposed a nuanced approach to dealing with different aspects of the LGBTQ+ movement, suggesting that lesbians, homosexuals, bisexuals, transgender individuals, and queer individuals should be addressed according to their specific situations. He suggested separating individuals into categories based on sexual orientation and gender identity, rather than treating all LGBTQ+ issues as a single group. Specifically, he advocated for addressing Lesbians, Homosexuals, and Bisexuals differently from Transgender and Intersex individuals, as they represent distinct categories with different issues.
He outlined a three-stage strategy for managing LGBTQ+ issues:
1. Feeling: He acknowledged that individuals may experience various feelings, including those deemed undesirable or harmful, such as sadism, voyeurism, kleptomania, or LGBTQ+ orientations. While having such feelings is not inherently sinful, individuals are encouraged to seek support from psychological counselors, psychologists, religious leaders, and Ulama to manage and control these feelings.
2. Action: If individuals act upon harmful feelings, such as engaging in actions deemed sinful by Islamic law, Mr. Husaini stated that the Islamic government would impose appropriate punishment. However, in the absence the government, such people can be helped by making them reform their lives and lead a righteous life.
3. Identity: Mr. Husaini framed the adoption of LGBTQ+ identities as an act of rebellion against God, arguing that such identities reject the natural classifications established by the Creator. He distinguished between merely having undesirable feelings or committing wrongful acts and actively embracing an LGBTQ+ identity, which he views as a more severe affront.
Emphasizing the importance of preventing Muslims and children from adopting such identities and promoting the adverse consequences of the LGBTQ+ movement, Mr. Husaini gave a firm stance against the LGBTQ+ movement from an Islamic perspective.
On this occasion, Dr. Mohammed Rizwan, Director of the Centre for Studies and Research (CSR), delivered a comprehensive speech on the LGBTQ+ discourse from both psychological and biological perspectives. He challenged the notion of genetic determinism in sexual orientation and gender identity, citing studies that suggest a complex interplay between biological and environmental factors.
While talking to our correspondent, Dr. Rizwan discussed the biological aspects of sexual orientation and gender identity formation. He noted that while the LGBTQ+ discourse often invokes genetic determinism to explain sexual orientation and gender identity, research suggests that these aspects are neither entirely innate nor solely environmentally induced. Instead, they exist somewhere in between. He acknowledged that environmental factors, such as exposure to varying levels of sex hormones (e.g., testosterone) in the womb, might influence sexual orientation and identity development later in life.
Although some studies have identified genetic markers potentially associated with same-sex attraction, Dr. Rizwan pointed out that no single “gay gene” has been found. Therefore, biological factors are just one piece of the puzzle.
Regarding psychological aspects, Dr. Rizwan explained that gender dysphoria and similar conditions may not be disorders in the classical sense but are conditions that deviate from normative expectations. He suggested that these conditions could be “equilibrated” and that religious-based therapies might be helpful in identity deconstruction. However, he cited studies indicating that transition surgeries are not always the solution for individuals with gender dysphoria, though they may be necessary for intersex individuals.
Dr. Rizwan referenced the theories of Carl Jung and Sandra Bem, critically evaluating their applicability in explaining narratives that do not conform to the LGBTQ+ discourse.
Dr. Rizwan presented several key philosophical points underpinning the LGBTQ+ discourse:
1. All non-binary identities are considered normal.
2. Sexuality is fluid.
3. Non-binary identities are viewed as a natural continuum of sexuality.
4. Non-binary identities are present throughout the evolutionary history of all civilizations.
5. Non-binary identities are observed across the animal kingdom.
6. LGBTQ+ individuals face discrimination, harassment, humiliation, and social exclusion solely because of their identity and orientation.
7. Organized religions, in particular, are often seen as persecuting and oppressing non-binary individuals.
8. There is a call for the reinterpretation of religions to accommodate non-normative sexualities.
9. Heteronormativity exerts tremendous pressure on non-binary individuals.
10. Organized religions are perceived as a significant threat to non-binary identities.
Dr. Rizwan provided an Islamic perspective on the LGBTQ+ discourse, emphasizing the following points:
1. Sexuality is viewed as binary in Islam.
2. Variations in sexuality exist but are not considered normative or part of a continuum.
3. The significance of meaning-making in understanding sexuality.
4. The concept of Fahash (immorality, promiscuity), which underscores boundaries and binaries.
Addressing the challenges of raising children in an increasingly sexualized world, JIH Vice President S Ameenul Hasan provided guidance for Muslim parents. He described the current era as “the most sexualized time ever known,” citing examples of how sexual themes have permeated various aspects of society, from media to everyday products.
The JIH Vice President expressed concern over the normalization of LGBTQ+ identities in children’s literature and media, referencing popular comic books, cartoons, and events like “drag queen story hours” that feature LGBTQ+ themes and characters. He emphasized the need for parents to be proactive in educating their children about Islamic values and sexual morality.
“We must teach our children about the creation of male and female, the importance of family in Islam, and the alignment of biological sex, psychological gender identification, and sexual attraction,” Mr. Hasan advised. He encouraged parents to connect their children with Allah through prayer, Quranic stories, and acts of service to humanity.
The JIH Vice President also provided practical parenting tips, such as limiting screen time, carefully selecting media content, and openly discussing issues like cyberbullying and the dangers of social media. He stressed the importance of age-appropriate sex education within an Islamic framework, teaching children about privacy, chastity, and proper gender relationships.
Dr. Mohiuddin Ghazi, JIH Secretary, opened the discussion by emphasizing the Quranic stance on sexuality and morality. He referenced the story of the prophet Lot and the destruction of Sodom and Gomorrah as an example of divine punishment for homosexuality. He noted that the Quran uses the term ‘fahsha’ (immorality, promiscuity) to describe homosexual acts, indicating that they are considered more grievous than other forbidden acts. He further explained that Islam views homosexuality as unnatural and a violation of the divinely ordained binary gender system. According to Dr. Ghazi, the Islamic principle of ‘Haya’ (modesty) serves as a safeguard against such deviations.
In conversation with our correspondent, organiser of the program and JIH assistant secretary, Dr. Shadab Munawar Moosa framed the LGBTQ+ movement as a civilizational challenge to Islamic values. He emphasized the role of religion in guiding and nurturing civilization, arguing that movements like LGBTQ+ can lead to the collapse of traditional societal structures.
Dr. Moosa criticized the linguistic strategies employed by the LGBTQ+ movement, describing them as tools of propaganda. He stressed the importance of maintaining Islamic linguistics in discussions of identity and sexuality, while also providing historical context by relating the movement to Western ideologies such as feminism, Marxism, and socialism.
“The LGBTQ+ worldview is not only changing Muslim attitudes but reshaping them entirely,” Dr. Moosa warned. He argued that this perspective poses a threat to value systems across all civilizations, not just Islamic ones.
Dr. Asif Hirani, dean of Amal Institute in the USA, traced the ideological roots of the LGBTQ+ movement to modernism, post-modernism, and what he described as the decline of Christian ethics in the Western world. This historical context, he argued, is crucial for understanding the movement’s divergence from traditional Islamic values.
In addition, Abdussalam Puthige, editor of Vartha Bharati Kannada Daily, discussed the socio-political implications of the LGBTQ+ movement, while Khushhal Ahmed, editor of The Companion, explored its effects on Indian society.
The speakers collectively advocated for a strong Islamic stance against the LGBTQ+ movement, stressing the importance of upholding traditional family structures and moral values. They called on Muslims and the general public to remain vigilant about the movement’s impact and to actively work towards preserving Islamic teachings as well as religious and traditional values on sexuality, family and gender.