Definite Islamic Arguments For The Rebuttal Of The Modern Acceptance & Normalization Of Homosexuality.
As Collected From ‘Debating Homosexuality’, by Daniel Haqiqatjou [LINK]
ed. by Omar K Neusser
As Collected From Debating Homosexuality, Daniel Haqiqatjou [LINK]
ed. by Omar K Neusser
The distinction btw ‘public’ and ‘private’ is irrelevant when it comes to issues of immorality and criminality… “because many things we do in t private sphere have an effect on the public sphere.” (ex drug use, abortion)
“If we acknowledge that private behavior has t potential to impact society at large and hence, impact each member of society individually, then why shouldn’t that private behavor be business of a higher authority?” (F. ex. Islam’s prohibition of premarital/ extramarital sex.)
###A3/ A4 Not harmless Or ‘Objecxtively’ harmful?
Not everyone believes same-sex activity is harmless, but they are “deeply destructive – spiritually, mentally, and physiologically.” (They debilitate a person).
F. ex. a drug advocate who wants to ‘transcend life’ etc, if enough ppl do this: detrimental to society.
Point being: “What is or is not deemed harmful is ineluctably normative and far from objective.” [It cannot be proven in a laboratory.]
A5 Sex is a big deal in all cultures.
(It is significant: otherwise there would not have been a ‘Sexual Revolution.’ See how much attention given to sex. Darwin: sex as fundamental force.) All cultures hv spec. belief abt certain sex. acts being offensive + immoral or violations. Hence they see the need to ‘regulate’ sexuality.
Even modern Western culture hv spec beliefs abt sex that go beyond consequences and physical harm. (Western statutory rape laws, polygamy, public indecency, sexual harassment norm, etc.)
A6 Liberal tolerance and moral progress?
Current belieef “that live i a sexually liberated age, … but this progressive myth has little basis in reality.”
Western society is as judgmental as it has ever been on … sexuality.
(f ex concerning (polygyny), age of Ayesha, divorce, marriage (back when equated w/slavery).)
Beyond Islam, plenty of other cultures and religions w/[other than Western] sex practices.
Further stringency in views on voyeurism, indecent exposure,… sexual harassment etc.
An imposing legal system enforces these points of Western sex. normativity.
Further sex. restrictiveness (not the free-for-all as it is caricatured as) in the ever expanding realm of gender politics and policing. (F ex using more the ‘he’ pronoun than ‘she’ or ‘xe’.)
There are many entrenched norms + taboos [in] sex. morality of Westerns: overbearing restrictions on how individuals can express th-s sexually.
A7 What Is Desire?
The “Western notion that any authentically experienced desire is worthy of satisfaction,” otherwise (as Freudian psychoanalysis tells us,) “it would be ‘harmful’ (against health) to subjugate that desire”, f ex of a man who carnally desires another man. “Yet, if a person carnally desires an immediate family member, that desire must be repressed,” [even in the free-for-all modern ways.]
[Religious views on sex. are seen as unjust and restrictive when [they] require to repress some of those desires for the sake of God.]
How [does] Western thought belief itself to have discovered what, in fact, is natural for a human being to desire.
But the [West has no metaphysical theory of human nature.] otherwise “there is no basis for liberals to claim that their sexual mores are more in line with natural human desire as opposed to, say, Islamic ones.”
Islamic metaphysics does have just such a theory. At least Muslims purport to have a source of knowledge at all.
A8 Desires Which Cannot Be Fulfilled
(Not all and every desire can be fulfilled): because this is part of being human. (Ex. of someone only being satisfied if he publicly masturbates – then ok to forbid it [also in a Western context].)
“Decent people must… learn to train their impulses…”
[What anyone accepts is] dependency on our current Western moral commitments / ethical system. + Ethical systems determins + shape our desires as well as our experiences of those desires. (F ex in the socialization of children.)
We can see how some desires… are implanted or produced by one’s social & cultural context.
Islamic view on same-sex attraction (in the sense of desiring intercourse) is that it is not natural.
Consent itself is a concept fraught with metaphysical assumptions.
Today feminists f ex are struggling to define consent. Some argue for every act to be preceded with an “is this ok?” [and waiting for an answer].
Also if marriage “can ever be anything other than slavery and institutionalized rape.” (Because of patriarchy -> how can there be meaningful consent?)
Voyeurism (when without the victim’s knowledge ) still deemed wrong: is there [possibly undiscovered, unadmitted] metaphysical component?
[However there are morally despicable acts] despite consent: incest, cannibalism by consent.
“But most people feel in their bones that these actions are fundamentally disgusting and wrong. Shouldn’t therefore such intuitions factor into our moral reasoning and what we ultimately consider right & wrong?”
The reprehensibility of same-sex acts was taken for granted by premodern thinkers on the grounds of viscerality and intrinsic human conscience per se.
Due to one’s God-given fitrah (when sound), a person will intuitively recognize goodness and v.v.
Liberal ethics do not make much of this type of visceral sentiment.* For example reactions to intuitively repulsive acts, reactions which are non-cognitive, “meaning that these reactions are not obtained though concious thought or carefully considered moral reasoning.” *As it sees itself as rationalist, pragmatic, and free of irrational “taboos”.
A11 Epistomology vs. Ontology
Just because there is no “objective” way to know that the fitrah exists, this does not mean that it “does not exist and does not operate in the way Islamic thought describes.” (Other examples where modern science cannot opine on, human consciousness, the nature of time etc.).
A12 Modern Western Social Constructs
“Homosexual”, “heterosexual” and “sexual orientation” in general are modern Western social constructions, often forcefully imposed on other cultures. Sexual politics and a mission to “save the oppressed Muslim homosexual” thus becomes a pretense for “intervention” in the Muslim world, as with Euro-American feminism…
[In pre-modern Islamic era] there was not even a concept of heterosexuality or homosexuality, [and if it happened, which it did,] people did not self-identify as a separate category [of human beings.]
Then came the “Enlightenment” and with it the “unmooring of cultural practice from the grounding of tradition or moral principles embedded in a larger ethical view of human meaning and life.
“Current views of same-sex behavior are the product of changing cultural attitudes that have been dressed up in the language and conceptual framework of emancipation.”
A13 On The Islamic Account Of Human Sexuality.
Begins with Adam (a.s.), and shows that: “Human beings naturally incline towards breaking the rules.” As opposed to remembrance and thankfulness (regarding the permissible pleasures) are isráf and ghafla.
“In Islamic spirituality and ethics, desire is always something that needs to be controlled so as not to exceed these boundaries set by God.
[Anyway,] “no amount of indulgence of a desire can lead to complete satiety.”
The primary natural urge for males/ females.
A14 Feeling happy
But capacity of self-deception, f ex otherkins (who think they have partial or entirely animal identities as components of human nature).
However “what God tells us concerning human nature and fulfillment of desire trumps what people subjectively feel or claim about themselves.”
To read the original article, go to ‘Debating Homosexuality’, by Daniel Haqiqatjou [LINK] .-.