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Bradley Rose. Murray Male Love and Islamic Law in Arab Spain by Louis Crompton The articles in this collection reveal both age-stratified patterns of male homosexuality, as seen in the erotic and romantic poetry of medieval poets, and gender-based patterns, in which both men and women might, to varying degrees, choose to live as members of the opposite sex or, indeed, a third gender status.

Murray Conclusion by Stephen O. Main Page.

Lesbian Historic Motif Project: #40 – Murray 1997 “Woman-Woman Love in Islamic Societies”

Nadeem Mahomed. Santa Barbara: Praeger, ISBN Hardcover Reviewer: Nadeem Mahomed University of Johannesburg T he last two decades have witnessed a burgeoning of literature, particularly academic works, on Islam and homosexuality. In addition to the numerous journal articles on the topic and the writings of activists and self-identified LGBTIQ Muslims, monographs have contributed to the discussion on same-sex sexuality among Muslims both historically and in diverse contemporary contexts.

These books attempted to provide a view into how same-sex relations functioned within Muslim societies historically, anthropologically and in literary texts, with the latter two providing a more scholarly lens through which to approach this topic.

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Subsequently, a series of more substantial books on the issue have been published including works which analyse the existence of same- sex desire and relations in pre-modern Muslim societies;4 they argue for the permissibility and legitimacy of homosexuality in Islam5 while also critiquing Western gay and lesbian liberation techniques and its influence on Muslim societies.

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Journal for Islamic Studies, Vol. He argues that any potential solutions for sexual minorities in Muslim societies will have to be crafted by Muslims themselves who will have to be cognisant of the sacred and the religious in articulating their plight and the need for liberation. Taken together, the articles elaborate on three focal points: 1 identity and sexual orientation; 2 theological and cultural rhetoric including religious texts, classical literature and the common gender and sexual parlance in certain Muslim societies and 3 the lived realities of LGBTIQ people in both majority Muslim countries Malaysia, Iran, Iraq, Lebanon, and Algeria and countries where Muslims constitute a minority USA, China, Singapore, Australia and Germany.

Islamic Homosexualities

The contributions which explore the lived realities of queer Muslims offer interesting insights based on empirical data. Theoretical understandings of sexuality and Islam and its relationship to broader geo-political concerns are an important and vital component of the conversation. When such theoretical arguments intersect with the concrete experiences of people, they provide a more intimate knowledge of how Muslims negotiate the difficult path of religion and sexuality.

Habib not only provides summaries of the various chapters but also engages the arguments of each article and places the authors in conversation with one another.

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Connected to this Islamic hermeneutics is the possibility of same-sex marriage within the confines of Islam, without detracting from the laws forbidding adultery and fornication. The essays articulate the recognition, either explicitly expressed or more tacitly insinuated, that there is a need for Muslims to articulate an inclusive and tolerant version of religious praxis that is more accommodating towards sexual minorities.

It is in this regard that the collection lacks an important engagement with the more traditional and conservative elements of contemporary Islamic sexual ethics.

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