Introduction

According to Islamic Sharia, homosexuality is a serious crime, for which many fiqh interpreters have prescribed the death penalty as punishment. In Islamic belief, especially in the Quran, hadith and the fiqh books of the early period, this matter is known as 'liwat' or 'the deed of the people of Lut'. The story of the "people of Lut" is mentioned repeatedly in the Quran (( Surah al-A'raf 7:80-84 )) (( Surah an-Naml 27:54-58 )) (( Surah al-Ankabut 29:28-35 )), where it is narrated that the men of Lut's nation displayed sexual attraction to men instead of women, and as a result they were destroyed by 'Allah's punishment'. According to Islamic interpretation, from this story the legal basis of the 'liwat'-related law of Islamic Sharia developed.

However, this story mentioned in religious texts is not historical or scientific; rather, it is a religious narrative, on the basis of which the jurists of later eras composed moral and legal rulings. In the early period of Islamic civilization, when the social structure was tribe-dependent, controlling sexual behavior was seen as part of maintaining social order. From there, homosexuality came to be regarded not merely as a sin, but as a state crime. But in modern civilization, personal sexual identity is considered a personal right, as a result of which this Sharia ruling directly clashes with current human rights and moral philosophy. Even in this modern age, in the countries where Islamic Sharia is in force, homosexuals are thrown to death from high places in public, or killed by public stoning or beheading (( Persecution of homosexuals in the Palestinian autonomous areas )) (( Iran defends execution of gay people )). This is not only the deprivation of human rights, but also a violation of human sexual freedom. At the same time, it creates obstacles in the way of freely choosing one's own sexual partner and living one's life. Today we will find out and examine where the basis of these problems in Islamic Sharia countries — of these barbaric and medieval travesties of justice — lies.

The Ruling on Killing Homosexuals in the Quran

In the Quran, the holy book of the Islamic religion, the punishment of homosexuals is mentioned in several places.

Surah al-A'raf 7:80-84

And (We sent) Lut. When he said to his nation: 'You commit such an indecent act which no one before you in the worlds has ever committed.'
— Taisirul Quran
And We sent Lut. He said to his people: You are committing such obscene and evil deeds which no one in the world before you has committed.
— Sheikh Mujibur Rahman
And (We sent) Lut. When he said to his people, 'Do you commit such an indecent act which no one among the creation before you has committed'?
— Rawai Al-bayan
And We also sent Lut [1] [2]. He said to his community, 'Do you keep doing such an evil act which no one among the creation before you has done?
— Dr. Abu Bakr Muhammad Zakaria

You approach men out of sexual urge, forsaking your wives; you are a transgressing nation.
— Taisirul Quran
You satisfy your sexual desires through men, leaving women aside. In fact, you are a transgressing nation.
— Sheikh Mujibur Rahman
'You satisfy your desires with men instead of women; indeed you are a transgressing people'.
— Rawai Al-bayan
'You go to men instead of women for sexual gratification; rather, you are a transgressing nation.'
— Dr. Abu Bakr Muhammad Zakaria

And the only answer of his nation was: 'Drive them out of your town; these are people who want to remain very pure.'
— Taisirul Quran
His people had no other answer except that: drive them out of your town, they want to keep themselves very pure.
— Sheikh Mujibur Rahman
And the only answer of his people was that they said, 'Drive them out of your town. Surely they are people who want to be very pure'.
— Rawai Al-bayan
In reply, his community only said, 'Expel them from your town; they are people who want to be very pure.'
— Dr. Abu Bakr Muhammad Zakaria

Then We saved him and his family, except his wife; she was among those who stayed behind.
— Taisirul Quran
Finally, I saved him and his family members, except his wife, from the punishment; his wife had stayed behind with them.
— Sheikh Mujibur Rahman
So I saved him and his family, except his wife. She was among those who remained behind.
— Rawai Al-bayan
Then We rescued him and all his family, except his wife; she was among those who stayed behind.
— Dr. Abu Bakr Muhammad Zakaria

And We rained down upon them a shower of stones. Then see what was the end of the criminals!
— Taisirul Quran
Then I poured heavy rain upon them; then observe what was the fate of the criminal people.
— Sheikh Mujibur Rahman
And I rained upon them a rain. So see how was the end of the criminals.
— Rawai Al-bayan
And We poured down a violent rain upon them. So see what was the end of the criminals [1].
— Dr. Abu Bakr Muhammad Zakaria

Surah an-Naml 27:54-58

And (remember) Lut, when he said to his community: Why do you commit indecent acts while you can see?
— Taisirul Quran
And remember Lut, he said to his community: Why do you commit indecent acts knowingly?
— Sheikh Mujibur Rahman
And remember Lut, when he said to his people, 'Why do you commit indecent acts, while you clearly see it'?
— Rawai Al-bayan
And remember the story of Lut [1], he said to his community, 'Why do you commit indecent acts knowingly and visibly [2]?
— Dr. Abu Bakr Muhammad Zakaria

Do you approach men instead of women to satisfy your lust? You are a nation behaving like fools.
— Taisirul Quran
Will you go to men instead of women for sexual gratification? You are indeed an ignorant nation.
— Sheikh Mujibur Rahman
'Do you go to men instead of women for sexual gratification? Rather, you are a people who do not know'.
— Rawai Al-bayan
'Do you go to men instead of women for sexual gratification? You are indeed an ignorant [1] nation.'
— Dr. Abu Bakr Muhammad Zakaria

Then his nation had no answer except to say: Drive the family of Lut out of your town; these are people who want to dress up as pure.
— Taisirul Quran
In reply, his community only said: expel the family of Lut from your town; these are people who want to appear very pure.
— Sheikh Mujibur Rahman
So the only answer of his people was this: 'Drive the family of Lut out of your town. Surely these are people who want to remain pure'.
— Rawai Al-bayan
In reply, his community only said, 'Expel the family of Lut from your town; these are people who want to remain pure.'
— Dr. Abu Bakr Muhammad Zakaria

Then I saved him and his family, except his wife. I had decreed her fate among the destroyed.
— Taisirul Quran
Then I rescued him and his family, except his wife; I had made her one of the destroyed.
— Sheikh Mujibur Rahman
Therefore I freed him and his family, except his wife. I had destined her among the destroyed.
— Rawai Al-bayan
Then We rescued him and his family, except his wife; We had made her among those who remained.
— Dr. Abu Bakr Muhammad Zakaria

And I rained down upon them a dreadful rain. How evil was this rain for those who had been warned!
— Taisirul Quran
I rained down a terrifying rain upon them; how severe this rain was for those who had been warned!
— Sheikh Mujibur Rahman
I rained down (a rain of) stones heavily upon them. How wretched was this rain for those who had been warned!
— Rawai Al-bayan
And We rained down a dreadful rain upon them; so how evil was this rain for those who had been warned!
— Dr. Abu Bakr Muhammad Zakaria

Surah al-Ankabut 29:28-35

And (remember) Lut, when he said to his community: Surely you commit such an indecent act which no one in the worlds before you has committed.
— Taisirul Quran
And remember Lut, he said to his community: You commit such indecent acts which no one in the world before you has committed.
— Sheikh Mujibur Rahman
And (remember) Lut, when he said to his people, 'Surely you commit such an indecent act which no one among the creation before you has committed'.
— Rawai Al-bayan
And remember the story of Lut, when he said to his community, 'Certainly you commit such an indecent act which no one among the creation before you has done.'
— Dr. Abu Bakr Muhammad Zakaria

You (driven by lust) approach men, commit highway robbery and do abominable deeds in your gatherings. His nation had no answer except to say: If you are truthful, then bring upon us Allah's punishment.
— Taisirul Quran
You go to men, you commit highway robbery, and you commit open abominable deeds in your gatherings. In reply, his community only said this: bring Allah's punishment upon us, if you are truthful.
— Sheikh Mujibur Rahman
'You go to men, you rob on the roads, and you do abominable deeds in your gatherings!' The only answer of his people was that they said, 'Bring Allah's punishment if you are among the truthful'.
— Rawai Al-bayan
'You yourselves go to men, you yourselves commit highway robbery, and you yourselves openly commit abominable deeds in your gatherings [1].' In reply, his community only said this: 'Bring Allah's punishment upon us — if you are among the truthful.'
— Dr. Abu Bakr Muhammad Zakaria

He said: O my Lord! Help me against the nation that creates mischief.
— Taisirul Quran
He said: O my Rabb! Help me against the nation that creates disorder.
— Sheikh Mujibur Rahman
He said, 'O my Lord, help me against the people who create corruption'.
— Rawai Al-bayan
He said, 'O my Lord! Help me against the community that creates turmoil.'
— Dr. Abu Bakr Muhammad Zakaria

When My messengers (i.e., the angels) came to Ibrahim with good news, they said: We will destroy the inhabitants of this town; its inhabitants are wrongdoers.
— Taisirul Quran
When My sent angels came to Ibrahim with good news, they said: We will destroy the inhabitants of this town; its inhabitants are transgressors.
— Sheikh Mujibur Rahman
And when My angels came to Ibrahim with good news they said, 'Surely we will destroy the inhabitants of this town; surely its inhabitants are wrongdoers'.
— Rawai Al-bayan
And when My sent angels came to Ibrahim with good news, they said, 'Surely we will destroy the inhabitants of this town [1]; its inhabitants are wrongdoers.'
— Dr. Abu Bakr Muhammad Zakaria

Ibrahim said: Lut is there. They said: We know very well who is there; we will certainly, certainly save him and his family, except his wife; she is among the destroyed.
— Taisirul Quran
Ibrahim said: Lut is in this town. They said: We know well who is there; we will indeed save Lut and his family, except his wife; she is among those who stayed behind.
— Sheikh Mujibur Rahman
Ibrahim said, 'Surely Lut is there.' They said, 'We know well who is there; we will certainly save him and his family; but not his wife, she will be one of those left behind'.
— Rawai Al-bayan
Ibrahim said, 'Lut is surely in this town.' They said, 'We know well who is there; certainly we will save Lut and his family except his wife [1]; she is among those who stay behind.'
— Dr. Abu Bakr Muhammad Zakaria

When My messengers came to Lut, he became distressed for them and felt helpless (to protect them). Then they said: Do not fear, do not grieve; we will save you and your family, except your wife; she is among the destroyed.
— Taisirul Quran
And when My sent angels came to Lut, he became distressed for them and felt unable to protect them. They said: do not fear, do not grieve; we will save you and your family, except your wife; she is among those who stayed behind.
— Sheikh Mujibur Rahman
And when My angels came to Lut, he became worried for them and felt unable to protect them; and they said, 'Do not fear and do not worry; we will save you and your family; but not your wife, she will be one of the destroyed'.
— Rawai Al-bayan
And when My sent angels came to Lut, he became distressed for them and felt unable to protect them. And they said, 'Do not fear, and do not grieve either; we will save you and your family, except your wife; she is among those who stay behind;
— Dr. Abu Bakr Muhammad Zakaria

We will send down heavenly punishment upon the inhabitants of this town, because they were engrossed in sin.
— Taisirul Quran
We will send down punishment from the sky upon the inhabitants of this town, because they were sinful.
— Sheikh Mujibur Rahman
Surely we will send down punishment from the sky upon the inhabitants of this town. Because they committed sins.
— Rawai Al-bayan
'Surely we will send down punishment from the sky upon the inhabitants of this town, because they were committing sins.'
— Dr. Abu Bakr Muhammad Zakaria

In this I have left a clear sign for a nation that has understanding.
— Taisirul Quran
I have left in it a clear sign for a nation of understanding.
— Sheikh Mujibur Rahman
And surely I have left a clear sign in that town for the people who understand.
— Rawai Al-bayan
And surely We have left in it a clear sign for the community that possesses understanding [1].
— Dr. Abu Bakr Muhammad Zakaria

The Ruling on Killing Homosexuals in Tafsir Books

Let us see from the famous tafsir book Tafsir Mayhari what these verses actually mean, (( Tafsir Mayhari, Volume 4, Islamic Foundation, Pages 508-511 ))

→ And We also sent Lut. He said to his community, 'You commit such evil deeds which no one in the world before you has committed';
→ 'You approach men instead of women for sexual gratification; you are indeed a transgressing nation.'
→ In reply, his community only said, "Expel them from the town; these are people who want to be pure.
→ Then We rescued him and his family, except his wife; his wife was among the destroyed.
→ We rained down heavily upon them; so observe what was the end of the criminals.
In the first of the five quoted verses it is said — 'And We also sent Lut. He said to his community: you commit such evil deeds which no one in the world before you has committed.' Here, before the word Lutan (Lut), the word 'Arsalna' (We sent) is implied. Or the word … (remember) is implied.
The words 'a ta'tunal fahishata' (do you commit evil deeds) contain an extreme warning. The meaning of the word 'al-fahishata' (evil deed) here is male-to-male homosexuality. 'Ma sabaqakum biha min ahadin minal 'alamin' means — which no one in the world before you has committed. Here, in the word 'min ahadin', the 'min' (from/among) is min-e za'idah (a redundant addition). Through such an addition the statement is made generally emphatic. And in the word 'minal 'alamin', the 'min' is min-e tab'yiziyyah (a min expressing partiality).
Amr bin Dinar said: the people of Hazrat Lut's community were the first to start this evil practice of men approaching men. The verse therefore clearly states — you commit such evil deeds which no one in the world before you has committed.
In the next verse (81) it is said — 'You approach men instead of women for sexual gratification; you are indeed a transgressing nation.' Hazrat Lut's father was Harith or Harm. His grandfather was Tariq. He was the nephew of Hazrat Ibrahim.
In the verse under discussion they are identified as a transgressing nation. Because they transgressed the natural law of approaching women for sexual gratification and went to men. Undoubtedly that evil deed was abominable and fruitless. The general and natural law of Allah Ta'ala is that for sexual gratification and the purpose of obtaining children, a woman and a man will engage in sexual intercourse as lawful husband and wife. But Hazrat Lut's disobedient community became like senseless beasts. This verse also proves that anal intercourse with women is haram. Because it is just as impure, abominable and devoid of good purpose as male-to-male homosexuality. In the tafsir of Surah al-Baqarah the detailed account of this issue has been given. The related verse there is — your practice is to transgress the reasonable law of Sharia. Abandoning marriage, you have rushed toward such deeds — which are anti-human and harmful.
This verse also expresses hatred and condemnation of the abominable deed. The purpose of this instruction in the verse under discussion is that for sexual gratification you have adopted impurity, illegality and abnormality. Therefore, O nation of Lut! Know this: this is certainly transgression. It is also certain that you are a transgressing nation. The statement of the transgressing nation is quoted in the next verse too (82). It is said — in reply, his community only said, drive them out of the town; these are people who want to be pure.' This statement of the sinners was a clear mockery of Hazrat Lut and his believing followers. They had sunk into impurity up to their necks. That is why they could not help being scornful of natural purity. In the next verse (83) it is said — 'Then We rescued him and his family, except his wife; his wife was among the destroyed.' Here the word 'wa ahlahu' means believing family members. Some have said that Hazrat Lut had two wives. Although she pretended to be a believer in public, one of his wives was an infidel. About that wife it is said here, 'his wife was among the destroyed.
When Allah's punishment descended upon the transgressing nation, Allah Ta'ala ordered Hazrat Lut and his believing companions to depart from that sinful town to elsewhere. That disbelieving wife did not obey that order then. She remained with the elderly people of her community and with the disobedient. She too was destroyed in Allah's punishment.
In the next verse (84) it is said — 'We rained down heavily upon them; so observe what was the end of the criminals.' Here the meaning of the word 'mataran' (heavy rain) is an astonishing rain. That astonishing rain was a rain of stones. There was one stone designated for each sinner. The sinners were destroyed by the impact of those designated stones falling with great speed. Wahb wrote that that rain was a rain of sulfur and fire. Abu Ubaydah said: 'amtarah' means a rain of mercy. And 'matarah' means a rain of wrath. And the meaning of the word 'al-mujrimin' here is criminal, transgressor, and infidel.
It is narrated that Hazrat Lut was travelling with his uncle Hazrat Ibrahim toward the city of Babel. On the way, while passing through Syria, he halted at a place called Jordan. Allah Ta'ala made him a prophet from there and sent him to guide the inhabitants of Sodom. The people of Sodom were the first to start abominable homosexuality. Hazrat Lut told them to return from that heinous sin. But they did not listen to Hazrat Lut's words. Then Allah Ta'ala destroyed them through a rain of stones. Ishaq bin Bashir and Ibn Asakir have narrated similarly from Hazrat Ibn Abbas. In their narration it is also said that the resident Sodomites were destroyed by an earthquake, and the travelling Sodomites were destroyed by the rain of stones.
Muhammad bin Ishaq narrated that the territory of the Sodom community was lush and fertile, green with crops. Sodom was a region more beautiful than all the surrounding regions. So the people of the surrounding areas often oppressed them. They plundered their fruits and crops. They grazed their herds freely in the fields. One day Iblis, taking the role of a well-wisher in human form, appeared before the dejected Sodomites. He advised — if you commit sodomy with men, you will survive all oppression. The Sodomites did not like this advice at first. But when the nuisance of outsiders reached its peak, they, desperate for deliverance, caught thieves, robbers or their young sons and began committing sodomy with men.
Hasan Basri said: the people of the Sodom community went so far that they would only marry women, but would satisfy their lust with men. Kalabi said: it was Iblis who first brought this abominable practice to the world through the Sodom community. The town of the Sodomites was full of fruits and crops. People from various regions came there. But the Sodomites were very narrow-minded. They did not want to give anything to travelers and orphans. One day Iblis appeared in their territory in the form of a young man of budding age, in an alluring manner. To those who were attracted to him, he gestured toward his backside. In this way he first taught them homosexuality. Gradually everyone sank into that abominable deed. The result was extremely dreadful. Everyone was destroyed through a rain of stones and an earthquake.

The Ruling on Killing Homosexuals in the Hadith

The hadiths have played a major role in forming Islamic law on the matter of homosexuality. In multiple hadiths narrated by the Prophet Muhammad, the death penalty is mentioned as the punishment for homosexuals. Various scholars and mufassirs have interpreted these hadiths in the light of their own fiqh schools. For example — in Sunan at-Tirmidhi (Hadith 1456), Sunan Abu Dawud (4462), Sunan Ibn Majah (2561), and al-Bayhaqi (8/232) it is narrated that, "Kill the person who commits the deed of the people of Lut, and kill his partner too." Imam an-Nasa'i, Imam at-Tirmidhi and later Imam al-Albani declared this hadith authentic (( Irwa al-Ghalil, Hadith 2350 )).

Sunan Ibn Majah
Chapter: 14/ Hudud (Punishments)
14/12. The person who commits a deed like that of the people of Lut
1/2561. Narrated from Ibn Abbas (RA). The Messenger of Allah (peace be upon him) said: If you find anyone committing a deed like that of the people of Lut, kill the one who does it and the one with whom it is done.
Tirmidhi 1456, Abu Dawud 4462, Bayhaqi fis Sunan 8/232, Irwa 2350, Mishkat 3575. Tahqiq Albani: Sahih. About the narrator of the said hadith, Abdul Aziz bin Muhammad, Muhammad bin Sa'd said: he mixes (chains) in narration. Ibn Hibban said: he errs in narration. Malik bin Anas declared him thiqah (reliable). Ahmad bin Shu'ayb an-Nasa'i said: he is not reliable. Ibn Hajar al-Asqalani said: he is truthful, but errs in narrating hadiths from sources other than his own book. (Tahdhib al-Kamal: Narrator no. 3470, Page 18/187)
Hadith status: Sahih (Authentic)

Sunan Abu Dawud (verified)
Chapter: 33/ Offenses and their punishment
29. If someone commits a deed like that of the people of Lut
4463. Narrated from Ibn Abbas (RA). He said, If unmarried persons are found engaged in liwat (sodomy), they will be stoned (rajm). Imam Abu Dawud (may Allah have mercy on him) said: the hadith narrated on the authority of 'Asim (may Allah have mercy on him) proves the hadith of Amr ibn Abi Amr weak.(1)
Chain: Sahih Mawquf.
(1). Bayhaqi.
Hadith status: Sahih (Authentic)

These hadiths have been accepted as the principal foundation of Islamic fiqh. Imam Malik, al-Shafi'i and the Hanbalis have placed it directly under the category of hudud offenses, while Imam Abu Hanifah regarded it as ta'zir. That is, the punishment may be determined at the discretion of the judge — but the most prevalent opinion is death. In medieval fiqh books such as al-Muwatta, al-Hidayah, al-Mughni, Bada'i' al-Sana'i and others, this punishment is mentioned in detail.

The Historical Context of Killing Homosexuals in Islamic Fiqh

In Islamic history, multiple pieces of evidence of the execution of the death penalty for the crime of homosexuality or liwat are found. From the time of Caliph Umar ibn al-Khattab (RA) through the Umayyad and Abbasid periods, precedents of beheading, stoning, and even burning alive for the crime of liwat are found. Ibn Qudamah (al-Mughni) mentions that Umar (RA) killed a group of people accused of liwat and said, "Apply Allah's punishment upon them." Al-Jassas, in his Ahkam al-Quran, says, "Liwat is a crime that invites Allah's wrath, so its punishment is death."

Modern Islamic researchers have noted that this legal process was more a tool of social control than religious punishment. In medieval Muslim society, state, religion and morality were deeply intertwined with each other. As a result, any deviation in sexuality was regarded as an anti-state or anti-religious crime. Some researchers, such as Khaled El-Rouayheb (( Harvard University, Before Homosexuality in the Arab-Islamic World, 1500-1800 )), have shown that in Islamic society, social shame and the preservation of honor mattered more than actual homosexual behavior. That is, the fear of and prohibition on homosexuality were essentially part of social conservatism and religious authoritarianism.

Open Homosexuality of Caliphs During the Caliphate Era

Although the punishment for homosexuality in Islamic Sharia is said to be severe and capital, history shows — the exact opposite tendency existed in the royal courts of the caliphate. Many caliphs, amirs and royals openly engaged in male love in their own palaces and displayed unusual attraction toward young slaves or "ghilman" or "amrad" (beardless youths). Many ancient writers, including the Islamic historians al-Mas'udi, al-Tabari, Ibn Khallikan and Ibn al-Jawzi, have documented these events in their books.

The Abbasid caliph al-Amin (ruled 809-813 CE) was one of the most controversial rulers of Islamic history. Al-Mas'udi wrote in his Muruj al-Dhahab, "Al-Amin was indifferent to women and spent his time with handsome young slaves; he called them his 'beloveds'" (( Muruj al-Dhahab, vol. 4, p. 61 )). Ibn al-Jawzi, in his Al-Muntazam fi Tarikh al-Umam wal-Muluk, mentioned that there were more than a hundred young singers and slaves in al-Amin's palace, and rumors spread of his intimate relations with a few of them (( Al-Muntazam, vol. 9, p. 28 )). The same information is found in al-Tabari's Tarikh al-Rusul wa al-Muluk, where he says, "The caliph recited poetry with young slaves at his court and praised their beauty" ((Tarikh al-Tabari, vol. 31, p. 28-29)).

About another Abbasid caliph al-Mu'tasim Billah (ruled 833-842), Ibn Khallikan wrote that he was charmed by the beauty of the Turkish soldiers and formed the palace guard from among them (( Ibn Khallikan, Wafayat al-A'yan, vol. 5, p. 241 )). Al-Mas'udi's account shows that he had an unusual closeness with his favorite soldier Afshin, which became a central issue of palace politics (( Muruj al-Dhahab, vol. 4, p. 102 )). The modern historian Hugh Kennedy has described this relationship as "personal intimacy and political favoritism intertwined with homoerotic overtones" (( Kennedy, The Prophet and the Age of the Caliphates, 2004, p. 165 )).

Similar accusations are found about the Fatimid caliph al-Amir bi-Ahkamillah (ruled 1101-1130 CE). The Egyptian historian al-Maqrizi wrote in his book al-Khitat that, "The caliph was intensely attracted to youths; naked dancers and slaves used to perform in his palace frequently" (( al-Maqrizi, al-Khitat, vol. 2, p. 148 )). Because of this homosexual behavior, the morals of the palace deteriorated, and later he was killed in an assassination attack.

Among the Umayyad caliphs of al-Andalus, the tendency toward homosexuality is also clearly visible. The caliph of Cordoba al-Hakam II (ruled 961-976 CE) showed excessive affection in his palace for a young singer "Sandal", whom he almost gave the status of a wife (( Ibn Hayyan, al-Muqtabis fi Tarikh al-Andalus, vol. 5, p. 312 )). The modern historian Reinhart Dozy wrote, "Male love in al-Hakam's court was a kind of romantic fashion, which became intertwined with poetry, music and royal culture" (( Dozy, Spanish Islam: A History of the Moslems in Spain, 1913, p. 458 )).

The renowned poet of this period Abu Nuwas (756-814 CE) was close to the royal court of al-Amin. In his poetry, male love and sexual attraction toward youths are openly described, such as — "O youth, I am drunk on the rose of your cheeks and the wine of your lips" (( Abu Nuwas: The Libertine Poet of Baghdad, Philip Kennedy, 2005, p. 72 )). Abu Nuwas's bold poetry and al-Amin's patronage clearly reveal the contradiction inherent in medieval Islamic civilization — where Sharia orders the death penalty for homosexuality, yet in the royal court the same thing was a kind of luxury and culture.

It should be noted that these pieces of information are not mere rumors; rather, they are extensively documented in contemporary Arabic historical books. Although some accounts may have been distorted later for political purposes, the evidence that agrees across multiple sources indicates that during the caliphate, open homosexuality became not merely a personal matter, but part of royal culture itself. This proves that a deep hypocrisy and moral disconnect existed between the political power of the Islamic caliphate and its religious rulings.

The Punishment of Homosexuality in Modern Islamic States

Even in the 21st century, many Islamic countries have enacted laws according to this ancient Sharia ruling. In Iran, Saudi Arabia, Afghanistan, Yemen, Mauritania, Sudan and northern Nigeria, homosexuality has been declared a capital offense. Article 234 of Iran's Islamic Penal Code (2013) states — "If a sexual relationship between two men is proven, the death penalty will be carried out on both." In Saudi Arabia's Sharia courts, judges, according to their interpretation of fiqh, regard homosexuality as "fahisha" (obscenity) and prescribe the death penalty, stoning or flogging. In the 2021 directives of the Taliban government of Afghanistan, the order for the death penalty for homosexuals has also been reaffirmed (( Afghanistan: Taliban Target LGBT Afghans )).

The legal framework of these countries is essentially Sharia-based, where modern constitutions and international human rights treaties have no real reflection. Human Rights Watch, Amnesty International and the United Nations Human Rights Council have repeatedly condemned these punishments. Their reports say that these laws of Islamic countries are examples of "religiously justified violence". In the 2023 report of the UN Secretary-General (A/HRC/52/45), it is mentioned, "Imposing the death penalty for a person's sexual identity in the name of religious principles is the most heinous violation of international human rights."

Criticism in the Light of Human Rights, Science and Morality

Islamic Sharia's concept of homosexuality is a reflection of ancient social attitudes, which is completely inconsistent with modern science. Research in psychology, biology and sociology has today clearly shown that sexual orientation is related to a person's genetic and mental makeup; it is not a matter of choice. In 1973, the American Psychiatric Association removed homosexuality from the list of mental illnesses, and in 2019, WHO's ICD-11 recognized homosexuality not as an "abnormality" but as part of "human diversity".

On the other hand, the international human rights charter — especially the Universal Declaration of Human Rights (UDHR, Articles 3, 5, 7 and 12) and the International Covenant on Civil and Political Rights (ICCPR, Article 6) — guarantees the rights to life, liberty, and non-discrimination. Therefore, imposing the death penalty on a person for their sexual identity or behavior is a fundamental violation of human rights. In the name of religious reasoning, this punishment is merely a process of legitimizing social violence.

Here an important aspect is this: although Islamic Sharia defines homosexuality as a 'moral crime', it prescribes punishment without any victim or proof of harm. This is also contrary to the fundamental concept of 'retributive justice'. If a crime causes no direct harm to another person, then an extreme punishment like the death penalty is not reasonable. For this reason, in most modern legal systems, homosexuality has been removed from the list of crimes. Today, homosexual relationships are legally valid in more than 130 countries.

Conclusion

The ruling on killing homosexuals in Islamic Sharia is essentially part of a religious authoritarian system that stands against a person's individual identity and freedom. In the era when this ruling was formed, scientific explanations were absent in society; morality was determined by mythological stories and religious ideas. But in modern civilization, law and justice must be examined in the light of evidence, reason and human rights. As a result, this punishment from a thousand years ago has today become a symbol of injustice rather than justice.

This law strikes not only homosexuals, but the conscience of the entire human society. The old interpretations of religious texts cannot be the basis of human rights in a modern state. If human civilization wants to advance standing on reason, mercy and compassion, then such Sharia punishments must be kept as historical documents — not as eternal rulings. A religious system that controls society only through fear, punishment and killing is not a symbol of civilization, but of barbarism. This ruling of Islamic Sharia on killing homosexuals is therefore not merely a religious law — it is a cruel verdict pronounced against humanity, which must be reevaluated in the context of the times.