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Islamic Homosexualities: Culture, History, and Literature
The first anthropological collection that reveals patterns of male and female homosexuality in the Muslim World
The dramatic impact of Islamic fundamentalism in recent years has skewed our image of Islamic history and culture. Stereotypes depict Islamic societies as economically backward, hyper-patriarchal, and fanatically religious. But in fact, the Islamic world encompasses a great diversity of cultures and a great deal of variation within those cultures in terms of gender roles and sexuality.
The first collection on this topic from a historical and anthropological perspective, Homosexuality in the Muslim World reveals that patterns of male and female homosexuality have existed and often flourished within the Islamic world. Indeed, same-sex relations have, until quite recently, been much more tolerated under Islam than in the Christian West. Based on the latest theoretical perspectives in gender studies, feminism, and gay studies, Homosexuality in the Muslim World includes cultural and historical analyses of the entire Islamic world, not just the so-called Middle East. Essays show both age-stratified patterns of homosexuality, as revealed 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. The contributors draw on historical documents, literary texts, ethnographic observation and direct observation by both Muslim and non-Muslim authors to show the considerable diversity of Islamic societies and the existence of tolerated gender and sexual variances.
The dramatic impact of Islamic fundamentalism in recent years has skewed our image of Islamic history and culture. Stereotypes depict Islamic societies as economically backward, hyper-patriarchal, and fanatically religious. But in fact, the Islamic world encompasses a great diversity of cultures and a great deal of variation within those cultures in terms of gender roles and sexuality.
The first collection on this topic from a historical and anthropological perspective, Homosexuality in the Muslim World reveals that patterns of male and female homosexuality have existed and often flourished within the Islamic world. Indeed, same-sex relations have, until quite recently, been much more tolerated under Islam than in the Christian West. Based on the latest theoretical perspectives in gender studies, feminism, and gay studies, Homosexuality in the Muslim World includes cultural and historical analyses of the entire Islamic world, not just the so-called Middle East. Essays show both age-stratified patterns of homosexuality, as revealed 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. The contributors draw on historical documents, literary texts, ethnographic observation and direct observation by both Muslim and non-Muslim authors to show the considerable diversity of Islamic societies and the existence of tolerated gender and sexual variances.
340 pages, Paperback
First published February 1, 1997
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Displaying 1 - 9 of 9 reviews
December 19, 2022
Mostly white lens but covers a lot of the history. I really enjoyed reading it and learning about the acceptance before colonial times all the way from the Maghreb through Pakistan to Malaysia.
July 24, 2025
It's the only book of its kind I have ever found, and one of the best books on Islamic culture that I have ever had the pleasure of reading. Sincere in the attempt to avoid Orientalist exoticist nonsense and immensely readable.
April 16, 2022
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学究气的无聊论文集
学究气的无聊论文集
October 9, 2023
[Medieval Arabic medical views on male homosexuality]
Abstract:
Medieval medical views on homosexuality are outlined. Three theories seem to have been present. The first considers homosexuality as a nasty psychological phenomenon that ought to be punished rather than treated. The second theory suggests that an abnormal sensory innervation to the penis requires intense sensory input to achieve sexual satisfaction. A third congenital theory proposes that homosexuality results when the maternal sperm prevails over the paternal sperm. The most important proponent of the first theory was Avicenna (Ibn-Sîna, 980-1037 A.D.); a literal translation of the relevant chapter from his Canon of Medicine is given.
“Medieval Arabic physicians were apparently more interested in discussing the passive homosexual , which they called ma'bûn rather than the active partner . This might be due to the discreet accep tance of homosexuality as an alternative to heterosexual behaviour as long as the person concerned is the active partner . Avicenna even goes so far as to state that intercourse with boys could in one respect be advantageous because " the semen is less forcefully expelled than in women "
the chapter on übnah - the term used for a man that desires to be anally penetrated - is translated.
Ubnah is an illness that occurs in someone who is habituated by men . The affected person has an intense deep sexual desire and an abundance of active semen . His heart is weak and so is his erection . He is used to intercourse . He desires it , but is unable to perform sexually or performs only inadequately . He desires to watch coitus occurring between two people and this causes his lust to heighten and he then ejaculates when consummated , or at least his organ stiffens to enable him to fulfil his lust . A group of them are turned on when consummated and can even reach orgasm through this action alone . Another group will not achieve orgasm and will then have to ( actively ) intercourse with another . Übnah is a result of collapse of spirit , evil temperament , corrupt disposition , and feminine behaviour . They may have better looking organs than other men . All that is said contrary to this is false . He who tries to treat them is the most ignorant of men because their illness is one of the mind and not physical . Helpful therapy includes breaking down their lust with such measures as misery , hunger , vigils , detention , and beatings . Some claim that übnah results from the bifurcation of the sensory nerve leading to the penis . A thin branch goes to the shaft while the thicker branch goes to the glans . Accordingly , the thin branch needs heavy friction to be stimulated to feel and this pushes the person to intercourse . This ( view ) is absurd and what I have said before is more reliable than the stories we hear from knowledgeable people who have their own wicked ways.”
فصل في الأبنة : الأبنة في الحقيقة علة تحدث لمن اعتاد أن تطأه الرجال وبه شهوة كثيرة وهمية ومني كثير غير متحرك وقلبه ضعيف وانتشاره ضعيف في الأصل أو قد ضعف الان فكان قد اعتاد الجماع فهو يشتهيه ولا يقدر عليه أو يقدر عليه قدرة واهية فهو يشتهي أن يرى مجامعة تجري بين إثنين .
وأقربة ما كان معه فحينئذ تتحرك شهوته فإما أن ينزل إذا جومع أو ينهض معه قوة عضوه فيتمكن من قضاء شهوته .
ففريق منهم إنما تنهض شهوته وتتحرَك إذا جومع وحينئذ يشغاه لذة الإنزال بفعل منه لذلك أو بغير فعل وفريق إذا عوملوا بذلك لم ينزلوا حينئذ بل يمكن أن يعاملوا غيرهم .
وهو بالجملة من سقوط النفس وخبث الطبع ورداءة العادة والمزاج الأنثوي وربما كانت أعضاؤهم أجمل من أعضاء الذكران .
واعلم أن جميع ما يقال غير هذا باطل .
وأجهل الناس من يريد أن يعالجهم بعلاج وإنما مرضهم وهمي لا طبعي . فإن نفعهم علاج فيما يكسر الشهوة من الغموم والجوع والسهر والحبس والضرب .
وقال بعضهم أن سبب الابنة هو أن العصب الحساس الذي يأتي القضيب يتشعب بأولئك شعبتين تتصل دقيقتهما بأصل القضيب والغليظة تنحو نحو الكمرة فتحتاج الدقيقة إلى حك شديد حتى يحس فيتحرك على الإنسان وحينئذ يتأتى له المعاملة وهذا شيء كالعبيد .
والأول هو المعتمد عليه .
وقد سمع من قوم كان لهم من العلم حظ وفي الصناعة الخبيثة مدخل وتصادفت حكايات جماعة منهم على ما ذكر .
فصل في الخنثى : ممن هو خنثى من لا عضو الرجال له ولا عضو النساء ومنهم من له كلاهما لكن أحدهما أخفى وأضعف أو خفي والاخر بالخلاف ويبول من أحدهما دون الآخر .
ومنهم من كلاهما فيه سواء .
وقد بلغني أن منهم من يأتي ويؤتى وقلما أصدق هذا البلاغ .
وكثيراً ما يعالجون بقطع العضو الأخفى وتدبير جراحته .
فصل في عذر الطبيب فيما يعلم من التلذيذ وتضييق القبل وتسخينه : إنه لا عار على الطبيب إذا تكلم في تعظيم الذكر وفي تضييق القبل وتلذيذ الأنثى وذلك لأنهما من الأسباب التي يتوصل بها إلى نسله .
وكثيراً ما يكون صغر القضيب سبباً لأن لا تلتذ المرأة به لأنه خلاف ما اعتادته فلا تنزل .
وإذا لم تنزل لم يكن ولد وربما كان ذلك سبباً لأن تنفر عن زوجها وتطلب غيره .
وكذلك إذا لم تكن ضيّقة لم يوافقها زوجها ولم توافق هي أيضاً الزوج ويحتاج كل إلى بدل .
وكذلك التلذذ يدعو إلى الإنزال المعاجل فإن في النساء في أ كثر الأمر من يتأخر إنزالهن وتبقين غير قاضيات للوطر فلا يكون نسل .
وأيضاً فإنها تبقى على شبقها والتي لا حفاظ لها منهن ترسل في تلك الحال على نفسها من تجد وبسبب هذا فرغن إلى المساحقة ليصادفن فيما بينهن قضاء الوطر .
Abstract:
Medieval medical views on homosexuality are outlined. Three theories seem to have been present. The first considers homosexuality as a nasty psychological phenomenon that ought to be punished rather than treated. The second theory suggests that an abnormal sensory innervation to the penis requires intense sensory input to achieve sexual satisfaction. A third congenital theory proposes that homosexuality results when the maternal sperm prevails over the paternal sperm. The most important proponent of the first theory was Avicenna (Ibn-Sîna, 980-1037 A.D.); a literal translation of the relevant chapter from his Canon of Medicine is given.
“Medieval Arabic physicians were apparently more interested in discussing the passive homosexual , which they called ma'bûn rather than the active partner . This might be due to the discreet accep tance of homosexuality as an alternative to heterosexual behaviour as long as the person concerned is the active partner . Avicenna even goes so far as to state that intercourse with boys could in one respect be advantageous because " the semen is less forcefully expelled than in women "
the chapter on übnah - the term used for a man that desires to be anally penetrated - is translated.
Ubnah is an illness that occurs in someone who is habituated by men . The affected person has an intense deep sexual desire and an abundance of active semen . His heart is weak and so is his erection . He is used to intercourse . He desires it , but is unable to perform sexually or performs only inadequately . He desires to watch coitus occurring between two people and this causes his lust to heighten and he then ejaculates when consummated , or at least his organ stiffens to enable him to fulfil his lust . A group of them are turned on when consummated and can even reach orgasm through this action alone . Another group will not achieve orgasm and will then have to ( actively ) intercourse with another . Übnah is a result of collapse of spirit , evil temperament , corrupt disposition , and feminine behaviour . They may have better looking organs than other men . All that is said contrary to this is false . He who tries to treat them is the most ignorant of men because their illness is one of the mind and not physical . Helpful therapy includes breaking down their lust with such measures as misery , hunger , vigils , detention , and beatings . Some claim that übnah results from the bifurcation of the sensory nerve leading to the penis . A thin branch goes to the shaft while the thicker branch goes to the glans . Accordingly , the thin branch needs heavy friction to be stimulated to feel and this pushes the person to intercourse . This ( view ) is absurd and what I have said before is more reliable than the stories we hear from knowledgeable people who have their own wicked ways.”
فصل في الأبنة : الأبنة في الحقيقة علة تحدث لمن اعتاد أن تطأه الرجال وبه شهوة كثيرة وهمية ومني كثير غير متحرك وقلبه ضعيف وانتشاره ضعيف في الأصل أو قد ضعف الان فكان قد اعتاد الجماع فهو يشتهيه ولا يقدر عليه أو يقدر عليه قدرة واهية فهو يشتهي أن يرى مجامعة تجري بين إثنين .
وأقربة ما كان معه فحينئذ تتحرك شهوته فإما أن ينزل إذا جومع أو ينهض معه قوة عضوه فيتمكن من قضاء شهوته .
ففريق منهم إنما تنهض شهوته وتتحرَك إذا جومع وحينئذ يشغاه لذة الإنزال بفعل منه لذلك أو بغير فعل وفريق إذا عوملوا بذلك لم ينزلوا حينئذ بل يمكن أن يعاملوا غيرهم .
وهو بالجملة من سقوط النفس وخبث الطبع ورداءة العادة والمزاج الأنثوي وربما كانت أعضاؤهم أجمل من أعضاء الذكران .
واعلم أن جميع ما يقال غير هذا باطل .
وأجهل الناس من يريد أن يعالجهم بعلاج وإنما مرضهم وهمي لا طبعي . فإن نفعهم علاج فيما يكسر الشهوة من الغموم والجوع والسهر والحبس والضرب .
وقال بعضهم أن سبب الابنة هو أن العصب الحساس الذي يأتي القضيب يتشعب بأولئك شعبتين تتصل دقيقتهما بأصل القضيب والغليظة تنحو نحو الكمرة فتحتاج الدقيقة إلى حك شديد حتى يحس فيتحرك على الإنسان وحينئذ يتأتى له المعاملة وهذا شيء كالعبيد .
والأول هو المعتمد عليه .
وقد سمع من قوم كان لهم من العلم حظ وفي الصناعة الخبيثة مدخل وتصادفت حكايات جماعة منهم على ما ذكر .
فصل في الخنثى : ممن هو خنثى من لا عضو الرجال له ولا عضو النساء ومنهم من له كلاهما لكن أحدهما أخفى وأضعف أو خفي والاخر بالخلاف ويبول من أحدهما دون الآخر .
ومنهم من كلاهما فيه سواء .
وقد بلغني أن منهم من يأتي ويؤتى وقلما أصدق هذا البلاغ .
وكثيراً ما يعالجون بقطع العضو الأخفى وتدبير جراحته .
فصل في عذر الطبيب فيما يعلم من التلذيذ وتضييق القبل وتسخينه : إنه لا عار على الطبيب إذا تكلم في تعظيم الذكر وفي تضييق القبل وتلذيذ الأنثى وذلك لأنهما من الأسباب التي يتوصل بها إلى نسله .
وكثيراً ما يكون صغر القضيب سبباً لأن لا تلتذ المرأة به لأنه خلاف ما اعتادته فلا تنزل .
وإذا لم تنزل لم يكن ولد وربما كان ذلك سبباً لأن تنفر عن زوجها وتطلب غيره .
وكذلك إذا لم تكن ضيّقة لم يوافقها زوجها ولم توافق هي أيضاً الزوج ويحتاج كل إلى بدل .
وكذلك التلذذ يدعو إلى الإنزال المعاجل فإن في النساء في أ كثر الأمر من يتأخر إنزالهن وتبقين غير قاضيات للوطر فلا يكون نسل .
وأيضاً فإنها تبقى على شبقها والتي لا حفاظ لها منهن ترسل في تلك الحال على نفسها من تجد وبسبب هذا فرغن إلى المساحقة ليصادفن فيما بينهن قضاء الوطر .
November 24, 2015
2.5
Interesting topic, but the execution definitely could be better. The authors write in a very dry style with a lot of repetition which I would have rather been replaced with analysis. Honestly, I didn't finish the whole thing, but only read through the essays that interested me, though I'll definitely come back to it and read a few more whenever I'm interested in the topic again.
Interesting topic, but the execution definitely could be better. The authors write in a very dry style with a lot of repetition which I would have rather been replaced with analysis. Honestly, I didn't finish the whole thing, but only read through the essays that interested me, though I'll definitely come back to it and read a few more whenever I'm interested in the topic again.
July 28, 2011
The history is interesting, but there is also a lot of literary analysis and it is very dense and scholarly. Which is great for a scholar, but if you are just interested in the history of gay Muslims, there must be something more accessible out there.
January 13, 2013
Great topic but the treatment fell short. Too much dryly written history, not enough contemporary studies nor theory. No unification of the collected essays.
July 30, 2015
Nice compilation of essays, something to interest everyone I'd think, and I found myself drawn into essays that I wouldn't normally be interested in. Well worth a thumbing through.
November 19, 2014
A ground-breaking study for its time: unfortunately, it's key points have aged, matured, somewhat. Still this remains a foundational text in the subject.
Displaying 1 - 9 of 9 reviews