Monday, June 11, 2012

The people of the Prophet Lut, and the face of the haunting Gomorrah Sodom of Indonesia

On April 19, 1981 the Indonesian people were shocked by the news of the marriage of two lesbian women held at the Blok M pub in South Jakarta and attended by around 120 invitations. Of course this event became a horrendous news in the community, not even a few who condemned it. Strangely, Western homosexual observers, Tom boellstorff in his book The Gay Archipelago, Sexuality and Nation in Indonesia, actually praised the courage of this couple and named him as a warrior who dared to defend lesbian rights that must be recognized by the Indonesian public. (JP 58: Lesbian sexuality).

When Patrialis Akbar served as Minister of Law and Human Rights, this generation of the people of Prophet Luth more courageously demanded the provision of space for sex in a special prison for lesbian, gay, bisexual, and transgender (LGBT) prisoners. Like someone who has broken his veins, with them saying: "However, LGBT has the right to channel its biological desires".

Indonesian society has recently been horrified by the presence of lesbian practitioners from Canada to launch their latest book, while at the same time wanting to awaken the Indonesian people that there is nothing wrong with same-sex sexual orientation. It is clear that the presence of lesbi figures in the guise of launching books and this discussion provoked the anger of Islamic organizations. How not, a lesbi claimed to be a reformist (mujadiddah). "I'm not a moderate Muslim, I'm a reformist," he said on his official website. For him, moderate Muslims are considered still not brave enough to violate religious orthodoxy. So he also called for reform (tajdid) in Islam.

Just like the late liberal figure of the Egyptian branch who fled to the Netherlands after being decided to apostate by the local court He advocated a real revolution in understanding the Qur'an, so that homosexual behavior was no longer considered deviant. Ever will Islam accept homosexuality as anything other than aberrant? Not until we have real revolution - a change in the way we think about the Qur'an in conjunction with our lives, he assured. (see: Qur'an is blasphemed).

Responding to the strangeness of this Canadian lesbian practitioner, naturally a mentally healthy Muslim will wonder: "How did she Islamize homosexuality?" Should it be preceded by saying basmalah or what?

Lesbian meaning for feminists

Lesbian in the ideology of feminism is like the highest achievement of a feminist. Because women no longer depend on men to get sexual satisfaction. Therefore, feminists view lesbianism as a manifestation of women's liberation and at the same time as an expression of rebellion against the construction of women defined by patriarchal society. In lesbian there are values ​​that liberate women, where there is no male domination. Women are truly free to express themselves and do not have to obey the wishes of men. (JP 58: 14)

A feminist doctor who likes to make these dirty poems explains the "superiority" of lesbians. According to him, lesbian ethics is "the ethics of resistance and self-creation. Lesbian ethics does not depart from a set of rules which are right and which are wrong or depart from an obligation or utilitarian or deontological action. Lesbian ethics is a concept of freedom of travel come from the experience of feeling oppression.Lesbian ethics presents new opportunities.The ethics want to make moral changes or more precisely the moral revolution.

Quoting the results of Wieringa's research, a feminist doctor who also served as a lecturer at UI confirmed that lesbian sexual satisfaction was determined by himself. He further explained that love between women is not subject to male rules. "Romance between women is free because there is no male category and female category". Lesbians do not recognize the concept of "other" (lian) because the union of women's bodies with women is the union of both of them into subjects and acting according to their own wishes. Lesbian advantage over heterosexuals is that women are free from the shackles of their husbands and families. Patriarchal patterns that force women to succumb to the care of their husbands and children do not apply to lesbian life. (JP 58:14)

So a feminist and gender equality fighters who did not receive lesbianism would be labeled as feminist munafiq. A Christian feminist said: "That is why the struggle for lesbian rights must always be placed in the struggle for the liberation of women. The lesbian struggle will lose its ideological foundation if placed outside the movement of women's liberation and the struggle for liberation of women who ignore lesbian struggles is false. How can they possibly call themselves women's rights advocacy while they absolutely do not love the women he fought for? " (JP 58: 39)

Feminist homosexuality according to feminists

In Indonesia, supporters of the rise of the people of the Prophet Lut continued to increase, both individually and in congregations organized through NGOs and LGBT communities. A professor from one of the State Islamic Universities (UIN) in an interview consciously said: "Allah only sees Taqwa, not Human Sexual Orientation". According to him, every human being, whatever his sexual orientation is very potential to be religious. For the professor's mother, "There is no difference between lesbians and not lesbians before God. Speaking of fearing only God who has prerogative values, not humans. Humans can only compete to do good deeds according to God's commands (fastabiqul khairat). Islam teaches that a lesbian as other human beings has the potential to be a godly or pious person as long as he upholds religious values ​​... ". He also stressed: "A devout lesbian will be noble by Allah's side, I believe this", said the best doctor of the IAIN Syarif Hidayatulah 1996/1997. (JP 58: 122-127)

On another occasion, precisely after the end of the "ICRP Conference 2011: Danger of Religious Instrumentation" event, which was held on December 15, 2011, the professor's mother was interviewed by a homosexual practitioner about LGBT issues. When asked what his motivation was so that he was brave enough to talk about the rights of LGBT groups, this ordinary "veiled" mother said: "Yes ... I did it all because I was sure it was the teachings of my religion. So, first as a Muslim I realized that Islam is a religion that frees a mustadh'afin group, an oppressed group, a marginal group, who experiences discrimination in society, the second as an Indonesian citizen, I am convinced that the equality for all citizens is guaranteed before the law ... Because of that is part of Indonesia's commitment to become a democratic country, to be part of a country that upholds human rights, because Indonesia also ratifies almost all international covenants on social, political and cultural rights, so as a Muslim, as an Indonesian citizen and as a human , I believe that the struggle to release the manus it is from all forms of discrimination, exploitation and violence that are part of our humanitarian work ".

When he was asked what was the hardest challenge when fighting for the rights of LGBT groups? This professor replied that the challenge also came from groups who also claimed to be human rights fighters and supporters of democracy. This is what the professor's mother regrets. "Why do they become inconsistent like that!" Such people he called: "Do not understand what democracy is, even they also do not understand the essence of their own religion. Because people who are religious will not take discriminatory actions".

Furthermore, when asked what the Islamic view of LGBT was, the professor's mother explained that "Speaking of Islam, in the end it means talking about interpretations. The question is, who are the interpretations we use ?! And in Islam, there are many interpretations. moderate and pro-democracy groups are not widely socialized in the community. This is a problem! Interpretations that develop and are socialized in the community are precisely interpretations that are not compatible with the principles of human rights and democracy ", he explained emotionally.

Of course it is very naive if someone who is considered a professor and introduces himself to have the best doctorate from a leading Islamic university in Indonesia views Islam as merely an interpretation that leads to relativism. So with this view, there is nothing more certain and permanent in religion. Everything is returned to the interests of the interpreter and subject to the reality of the times. Finally, the text must submit to reality, and religion must be subject to time and place, not vice versa.
That's a glimpse of a confusion of a professor's mindset and a phenomenon of ignorance applied. In the Tahzib Madarij al-Salikin book, Sheikh Ibn al-Qayyim explains that ignorance is a good thing to look at as it should be bad and think perfectly something that should be less. So ignorance is not just plain empty of academic discourses. Can be a group of people like these are those who are referred to as the ignorant of the murakkab alias stupid squares. In the book Ihya Ulumiddin, Imam al-Ghazali explains that they are actually groups who do not know and do not know that they do not know.

Instead of considering his ignorance as an expertise. This is the true group of people whose heart is sick. Heart disease begins with ignorance of the Khalik (al-jahlu billah), and is further aggravated by following the lust. Instead, a healthy heart begins with knowing Allah (ma'rifatullah), and its vitality is controlling lust. (see al-munqidz min al-dhalal)

The Qur'anic view of homosexuality

"And Lut (to his people) when he said to his people:" Why do you do such an act that no one has ever done before you? "Indeed, you go to a man to release your nafsumu (to them), not to women, but you are a transgressor. " QS. Al-A'raf: 80-81

The meaning of fahishyah in the verse is homosexuality as described in the next verse (81), as well as emphasized in the QS. al-Syu'ara: 165 and QS. al-Ankabut: 29. In the interpretation of al-Kasysyaf's work of Imam Zamakhsyari (w.1143M), the meaning of al-fahisyah in the verse is a crime that transcends the end of evil (al-sayyi'ah al-mutamadiyah fi l-qubhi).
Verse: ata'tuna l-fahisyata (why you do the deeds of faahisyah) means is a form of question which is a denial and has very bad consequences. Because fahisyah acts like that were never done by anyone before the people of Prophet Lut. So do not initiate an act of sin that has not been done by any people in the world

At the end of verse 81 the letter of al-A'raf, "bal antum qaumun musrifun", (but you are a transgression), explained by Imam Zamakhsyari that the Luth of the Prophet is a people who have a habit of israf, which is beyond the limits of all things . Among them is extravagant in exposing orgasms to excesses of fairness and fairness. (see: Tafsir Kasysyaf)


The Messenger of Allah said, "Whosoever finds a person who acts like a Prophet of Luth, then kill both of his subjects and their objects". (HR Tirmidzi)

According to Imam Malik, Imam Shafi'i, Imam Ahmad and Imam Ishaq, the procedure for enforcing punishment for homosexual offenders is to be stoned, whether the perpetrator is married or not. While the jurists' from the Tabi'in circles, such as Imam Hasan Basri, Imam Ibrahim an-Nakh'i and the Kufah clerics argued that punishment for them was like zina law.

However, all agreed that the punishment for homosexuals is the death penalty. It's just that the difference is more in the technical implementation and consideration of the perpetrator's marital status. So the punishment for sexual behavior that deviates and violates the law and wisdom of creation, such as homo and lesbi in Islam is very clear and need not be debated. The voices that justify homosexuality are actually more sourced from a sick soul, unstable emotions and superficial reasoning.
Wallahu a'lam bi l-sawab

By: Henri SholahudinINSISTS activist and MIUMI member

Undergroundtauhid/The Truth Seeker Media

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