HOMOSEXUALITY AND PEDERASTY IN ISLAM’S PARADISE?

The Quran mentions that believers will have young boys serving them forever in paradise:

And round them shall go boys of theirs as if they were hidden pearls. S. 52:24 Shakir

And round about them shall go youths never altering in age; when you see them you will think them to be scattered pearls. S. 76:19 Shakir

The Islamic scripture even refers to these eternal youths in a rather peculiar and baffling context:

“in gardens of delight: many of the former; and few of the last. Reposing on couches adorned with gold and precious stones; sitting opposite to one another thereon. Youths which shall continue for ever, shall go round about [to attend] them, with goblets, and beakers, and a cup of flowing: Their heads shall not ache by the same, neither shall they bleed/hemorrhage (yunzifoona):” S. 56:12-19

One is left wondering, why would the Quran emphasize that the ones entering paradise will not bleed or hemorrhage? Moreover, what is the connection between the inhabitants of paradise never bleeding and the youth that look like pearls?

The answer may come as a shock.

Certain Muslims are of the opinion that these verses actually affirm that Allah will allow homosexuality and pederasty in paradise!  

As former New York times columnist Judith Miller wrote in regards to the assassination of Egyptian professor and columnist Farag Foda:

“About two weeks before his murder, he mocked what passed for intellectual discourse among Islamists by citing a recent sermon by Egypt’s most popular preacher, Abdel Hamid Kishk, a blind sheikh who constantly attacked both the government and its official religious establishment. Kishk had been telling his audience that Muslims who entered paradise would enjoy ETERNAL ERECTIONS and the company of young boys draped in earrings and necklaces. Some of the ulema, the religious scholars at al-Azhar, the government’s seat of Islamic learning had disagreed. Yes, they said, men in paradise would have erections, BUT MERELY PROTRACTED, NOT PERPETUALOther experts disputed the possibility of pederasty in paradise. ‘Is this what concerns Muslims at the end of the 20th century?’ Foda asked in a column in October magazine. ‘The world around us is busy with the conquest of space, genetic engineering and the wonders of the computer,’ while Muslim scholars, he wrote ‘in sadness and pain,’ were worried about sex in paradise. In a column published just before he was killed, Foda reported that the Tunisian government had videotaped militant Islamic leaders on their prayer rugs, unwilling to await paradise, making love to beautiful women here on earth. Meanwhile, Egyptian militants in Assyut were ordering believers not to eat eggplants and squash because of their resemblance to sexual organs. ‘The Groups of Darkness are obsessed with sex,’ he wrote.” (Miller, God Has Ninety-Nine Names [A Touchstone Book, published by Simon & Schuster, 1997], pp. 26-27; bold and capital emphasis mine)

Pay close attention to the fact that not all of the experts disagreed with Kishk’s views regarding the permissibility of pederasty or that men will have eternal erections in Allah’s whorehouse.

Here’s another source:

“Abul-Ala Maari said that homosexuality will be permissible in paradise. He based this opinion on Sura al-Waqi‘a 56:17-23: “Round about them are male youths of freshness … and there will be huris (‘beautiful companions with large and lustrous eyes, like pearls well-guarded’)”…

“Abul-Ala said: ‘If wine is prohibited in this world and allowed in paradise, the same will happen with homosexuality’ (Risala al-ghufran by al-Maarri and Khawater Muslim fi al-mas’ala al-Jinsiyya by Muhammad Jalal Kishk).” (True Guidance [Light of Life, P.O. Box 13, A-9503 Villach, Austria], Part 4. An Introduction to Quranic Studies, p. 122; bold emphasis mine)

In fact, these Quranic texts may have been the impetus behind Muslim men desiring to sleep with young boys, and the reason why others felt free to express their homosexual desires in writing.

Professor Philip K. Hitti writes:

“The servants were almost all slaves recruited from non-Muslim peoples and captured by force, taken prisoners in time of war or purchased in time of peace. The white slaves (Mamluk) were mainly Greeks and Slavs, Armenians and Berbers. Certain slaves were eunuchs (khisyan) attached to the service of the harem. Others termed ghilman, who might also be eunuchs, were the recipients of special favour from their masters, wore rich and attractive uniforms and often beautified and perfumed their bodies in effeminate fashion. We read that ghilman in the reign of al-Rashid, but it was evidently al-Amin who, following the Persian precedent, established in the Arabic world the Ghilman institution for the practice of unnatural sexual relations. A judge under al-Mamun used four hundred such youths. Poets like abu-Nuwas did not disdain to give public expression to their perverted passions and to address amorous pieces of their composition to beardless young boys.” (Hitti, History of the Arabs from the Earliest Times to the Present, revised tenth edition, new preface by Walid Khalidi [Palgrave Macmillan, 2002; paperback], p. 341; bold emphasis mine)

Writing on the reasons for the collapse of the Abbasid Empire, Hitti states:

Then there were the social and moral forces of disintegration. The blood of the conquering element became in course of centuries diluted with that of the conquered, with a subsequent loss of their dominating position and qualities. With the decay of the Arab national life, Arab stamina and morale broke down. Gradually the empire developed into an empire of the conquered. The large harems, made possible by the countless number of eunuchs, the girl and THE BOY SLAVES (ghilman), who contributed most to the degradation of womenhood AND DEGENERATION OF MANHOOD; the unlimited concubines and the number of half-brothers and half-sisters in the imperial household with their unavoidable jealousies and intrigues; the luxurious scale of high living with the emphasis on wine and song – all these and other similar forces sapped the vitality of family life and inevitably produced the persistently feeble heirs to the throne. The position of these feeble heirs was rendered still more feeble by their interminable disputes over a right of succession which was never definitely determined. (Ibid., 485; bold and capital emphasis mine)

It now makes sense.

The Quran is assuring both men and women that enter paradise that they will not bleed from having intercourse with these boys since it will be a different type of sex, one which will cause no pain or rupture.

 SEXUAL ORGIES GALORE!

After all, don’t the Muslim scripture and ahadith claim that men will have heavenly whores to deflower with penises that are not soft, but hard? And do they not plainly state that these whores will not suffer any pain from being deflowered by these men with everlasting erections?

But for him who [the true believer of Islamic Monotheism who performs all the duties ordained by Allah and His Messenger Muhammad, and keeps away (abstain) from all kinds of sin and evil deeds prohibited in Islam and] fears the standing before his Lord, there will be two Gardens (i.e. in Paradise). Then which of the Blessings of your Lord will you both (jinns and men) deny? With spreading branches; Then which of the Blessings of your Lord will you both (jinns and men) deny? In them (both) will be two springs flowing (free) Then which of the Blessings of your Lord will you both (jinns and men) deny? In them (both) will be every kind of fruit in pairs. Then which of the Blessings of your Lord will you both (jinns and men) deny? Reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand. Then which of the Blessings of your Lord will you both (jinns and men) deny? Wherein both will be those (maidens) restraining their glances upon their husbands, whom no man or jinn yatmithhunna (HAS OPENED THEIR HYMENS WITH SEXUAL INTERCOURSE) before them. Then which of the Blessings of your Lord will you both (jinns and men) deny? (In beauty) they are like rubies and coral. Then which of the Blessings of your Lord will you both (jinns and men) deny? Is there any reward for good other than good? Then which of the Blessings of your Lord will you both (jinns and men) deny? And besides these two, there are two other Gardens (i.e. in Paradise). Then which of the Blessings of your Lord will you both (jinns and men) deny? Dark green (in colour). Then which of the Blessings of your Lord will you both (jinns and men) deny? In them (both) will be two springs gushing forth water. Then which of the Blessings of your Lord will you both (jinns and men) deny? In them (both) will be fruits, and date- palms and pomegranates. Then which of the Blessings of your Lord will you both (jinns and men) deny? Therein (gardens) will be fair (wives) good and beautiful; Then which of the Blessings of your Lord will you both (jinns and men) deny? Houris (beautiful, fair females) restrained in pavilions; Then which of the Blessings of your Lord will you both (jinns and men) deny? Whom no man or jinn yatmithhunna (has opened their hymens with sexual intercourse) before them. S. 55:46-74 Hilali-Khan

4337. Abu ‘Umama reported that Allah’s Messenger said, “Allah will not admit anyone in the Paradise but Allah, the Mighty and Glorious, will marry him with seventy two wives: two will be from virgins (haurine) with big eyes and seventy will be his inheritance from the people of the Hell-Fire (1). Everyone of them will have A PLEASANT VAGINA and HE (the man) WILL HAVE A SEXUAL ORGAN THAT DOES NOT BEND DOWN (during sexual intercourse).”

Hisham b. Khalid says, “The words ‘out of his inheritance (due) from the denizens of the Fire’, many men who will enter the Fire and the inmates of the Paradise will inherit their wives just as Faraoh’s[sic] wife will be inherited (by the believer).”

According to al-Zawa’id, its isnad has some controversy. Al-‘Ajali has declared Khalid b. Yazid b. Abi Malik reliable while Imam Ahmad, Ibn Mu’in, Abu Dawud, Nasa’i, Ibn Jarud Sahi, ‘Uqail etc., have declare[sic] Ahmad b. Salih al-Misri da’if. (Sunan Ibn-I-Majah (Imam Abu Abdullah Muhammad b. Yazid Ibn-I-Maja Al-Qazwini), English version by Muhammad Tufail Ansari [Kazi Publications, Lahore (Pakistan), 1st edition 1995], Chapter NO. XXXIX, “The Description of the Paradise”, Volume V, p. 546; capital emphasis mine)

Here’s another rendering of the aforementioned hadith:

37 Zuhd

(39) Chapter: Description of Paradise

It was narrated from Abu Umamah that the Messenger of Allah said:

“There is no one whom Allah will admit to Paradise but Allah will marry him to seventy-two wives, two from houris and seventy from his inheritance from the people of Hell, all of whom will have desirable front passages and he will have a male member that never becomes flaccid (i.e., soft and limp).’”

Grade: Da’if (Darussalam)

Reference: Sunan Ibn Majah 4337

In-book reference: Book 37, Hadith 238

English translation: Vol. 5, Book 37, Hadith 4337 (sunnah.com https://sunnah.com/ibnmajah:4337; emphasis mine)

The two Jalals noted in reference to Q. 56:36 that,

and made them virgins, immaculate – every time their spouses enter them they find them virgins, nor is there any pain [of defloration] – (Tafsir al-Jalalayn https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=56&tayahno=36&tdisplay=yes&userprofile=0&languageid=2; bold emphasis mine)

And regarding Q. 36:55 they write:

Indeed today the inhabitants of Paradise are busy (read fi shughlin or fi shughulin), [oblivious] to what the inhabitants of the Fire are suffering, [busy] delighting in pleasures such as deflowering virgins – not busy with anything wearisome, as there is no toil in Paradise – rejoicing, blissful (fakihuna is a second predicate of inna, the first being fi shugulin, ‘busy’); (Tafsir al-Jalalayn https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=36&tayahno=55&tdisplay=yes&userprofile=0&languageid=2; bold emphasis mine)

In fact, didn’t Muhammad even say that people will still have children in paradise?

37 Zuhd

(39) Chapter: Description of Paradise

It was narrated from Abu Sa’eed Al-Khudri that the Messenger of Allah said:

“When the believer wants a child in Paradise, he will be conceived and born and grown up, in a short while, according to his desire.”

Grade: Hasan (Darussalam)

Reference: Sunan Ibn Majah 4338

In-book reference: Book 37, Hadith 239

English translation: Vol. 5, Book 37, Hadith 4338 (sunnah.com https://sunnah.com/ibnmajah:4338)

And didn’t he further inform his followers that in paradise believers will not urinate, defecate, spit etc., even though they will be eating and drinking from all the heavenly delights including wine, fruits etc.?

37 Zuhd

(39) Chapter: Description of Paradise

It was narrated from Abu Hurairah that the Messenger of Allah said:

“The first group to enter Paradise will enter with (faces) like the moon in the night when it is full. Then those who follow them will be shining with a light brighter than the brightest star in the sky. They will not urinate or defecate, or blow their noses or spit. Their combs will be of gold, their sweat will be musk, their braziers (receptacle for holding live coals for burning incense) will be pearls and their wives will be houris. Their form will be that of a single man, the form of their father Adam, sixty forearm’s length tall.’”

Another chain reports the same.

Grade: Sahih (Darussalam)

Reference: Sunan Ibn Majah 4334

In-book reference: Book 37, Hadith 234

English translation: Vol. 5, Book 37, Hadith 4333 (sunnah.com https://sunnah.com/ibnmajah:4333; emphasis mine)

That’s not all.

Muhammad is also reported to have taught that in paradise there is a market where Muslims can get whatever they desire without costing them anything:

37 Zuhd

(39) Chapter: Description of Paradise

Sa’eed bin Al-Musayyab said that he met Abu Hurairah and Abu Hurairah said:

I supplicate Allah to bring you and I together in the marketplace of Paradise,” Sa’eed said: “Is there a marketplace there?” He said: “Yes. The Messenger of Allah told me that when the people of Paradise enter it, they will take their places according to their deeds, and they will be given permission for a length of time equivalent to Friday on earth, when they will visit Allah. His Throne will be shown to them and He will appear to them in one of the gardens of Paradise. Chairs of light and chairs of pearls and chairs of rubies and chairs of chrysolite and chairs of gold and chairs of silver will be placed for them. Those who are of a lower status than them, and none of them will be regarded as insignificant, will sit on sandhills of musk and camphor, and they will not feel that those who are sitting on chairs are seated better than them.”

Abu Hurairah said: “I said: ‘O Messenger of Allah, will we see our Lord?’ He said: ‘Yes. Do you dispute that you see the sun and the moon on the night when it is full?’ We said: ‘No.’ He said: ‘Likewise, you will not dispute that you see your Lord, the Glorified. There will be no one left in that gathering with whom Allah does not speak face to face, until He will say to a man among you: “Do you not remember, O so-and-so, the day you did such and such?” And He will remind him of some of his sins in this world. He will say: “O Lord, have You not forgiven me?” He will say: “Yes, it is by the vastness of My forgiveness that You have reached the position you are in.” While they are like that, a cloud will cover them from above and will rain down on them perfume the like of whose fragrance they have never smelled before. Then He will say: “Get up and go to the honor that has been prepared for you, and take whatever you desire.”

So we will go to a marketplace surrounded by the angels, in which there will be such things as eyes have never seen, ears have never heard and it has not entered the heart of man. Whatever we desire will be carried for us. Nothing will be bought or sold therein. In that marketplace the people of Paradise will meet one another. A man of elevated status will meet those who are of lower status than him, but none shall be regarded as insignificant, and he will be dazzled by the clothes that he sees on him. He will not finish the last of his conversation before better clothes appear on him. That is because no one should be sad there.’” He said: “Then we will go back to our homes where we will be met by our wives, and they will say: ‘Welcome. You have come looking more handsome and with a better fragrance than when you left us.’ And we will say: ‘Today we sat with our Lord, the Compeller, the Glorified, and we deserve to come back as we have come back.’”

Grade: Hasan (Darussalam)

Reference: Sunan Ibn Majah 4336

In-book reference: Book 37, Hadith 237

English translation: Vol. 5, Book 37, Hadith 4336 (sunnah.com https://sunnah.com/ibnmajah:4336; emphasis mine)

This means that if men and women desire to have sex with these young boys, and therefore commit homosexuality, pederasty, adultery, orgies etc., it will be granted them.

After all, everything is fair game in Allah’s whorehouse which Muslims call paradise!

TO BLEED OR NOT TO BLEED?

Now just in case a Muhammadans wants to deny that the term yunzifoona in Q. 56:19,

“Their heads shall not ache by the same, neither shall they bleed/hemorrhage (yunzifoona).”

Means to bleed, notice how the following lexicons define the term:

Etymology

From the root

 ن ز ف‎ (n-z-f).

Verb

نَزَفَ (nazafa) 

Inon-past

 يَنْزِفُ‎‎ (yanzifu)

to drain, to let (blood), to draw off (blood)

to exhaust, to dry up (a well)

to bleed (profusely or to death), to lose blood

Conjugation

Conjugation of 

نَزَفَ

(form-I sound, verbal noun نَزْف)

Noun

نَزْف  (nazf) m

verbal noun of نَزَفَ (nazafa) 

(form I)

exhaustiondrainingemptying

hemorrhagebleeding, loss of blood (https://en.m.wiktionary.org/wiki/%D9%86%D8%B2%D9%81)

nazafa (nazf) and IV to drain, let, draw off (blood); to exhaust, dry up (a well)… nuzifa damuhu to lose much blood, bleed profusely, bleed (to death) X to drain, aspirate (s.th., e.g., the lungs), to clean out (a wound); to draw off, draw out (.. a liquid); to exhaust, weaken (s.o., esp. through loss of blood, s.o.’s powers or strength); to devour, swallow up, consume, use up (s.o.’s means, resources, reserves); to exhaust, make thorough use of, utilize thoroughly (s.th., e.g., sources) (Hans Wehr, 4th ed., p. 1121)

nazaf, I, U, INF. nazf, exhaust a well entirely; be entirely exhausted; pass. lose a great deal of blood; – I, INF. nazf., grow weak from loss of blood; pass. lose one’s clear senses, get intoxicated; pass. Have exhausted one’s arguments and give over disputing; – nazif, A., INF. nazaf, be entirely exhausted; – IV. INF. inzaf, be drunk; also – X. INF. istinzaf, exhaust one’s tears.

nazf, nazaf, nuzf, hemorrhage, loss of blood; – nuzf, exhaustion of water’ – nazif, weakened by loss of blood; – nuzzaf, veins no longer bleeding; – nuzfa-t, pl. nuzaf, a few drops. (Steingass, p. 1113)

The last two lexical entrees can be accessed here: http://ejtaal.net/aa/#q=nzf.

OPEN CHALLENGE

In light of the foregoing I, hereby, challenge Muhammadans to produce an explicit, unambiguous command (or commands) from the Quran, which condemns homosexuality, lesbianism and bestiality.

Muslims may appeal to the story of Lot in the Quran where the men of the town are considered immoral for wanting to sleep with the male guests:

And (We sent) Lut when he said to his people: What! do you commit an indecency which any one in the world has not done before you? Most surely you come to males in lust besides females; nay you are an extravagant people. And the answer of his people was no other than that they said: Turn them out of your town, surely they are a people who seek to purify (themselves). So We delivered him and his followers, except his wife; she was of those who remained behind. And We rained upon them a rain; consider then what was the end of the guilty. S. 7:80-84 Shakir

And when Our messengers came unto Lot, he was distressed and knew not how to protect them. He said: This is a distressful day. And his people came unto him, running towards him – and before then they used to commit abominations – He said: O my people! Here are my daughters! They are purer for you. Beware of Allah, and degrade me not in (the person of) my guests. Is there not among you any upright man? They said: Well thou knowest that we have no right to thy daughters, and well thou knowest what we want. He said: Would that I had strength to resist you or had some strong support (among you)! (The messengers) said: O Lot! Lo! we are messengers of thy Lord; they shall not reach thee. So travel with thy people in a part of the night, and let not one of you turn round – (all) save thy wife. Lo! that which smiteth them will smite her (also). Lo! their tryst is (for) the morning. Is not the morning nigh? So when Our commandment came to pass We overthrew (that township) and rained upon it stones of clay, one after another, Marked with fire in the providence of thy Lord (for the destruction of the wicked). And they are never far from the wrong-doers. S. 11:77-83 Pickthall

None of the aforementioned texts provide any support that the Muslim scripture condemns homosexuality since, one can argue from the context that what the Quran is condemning is gang rape, i.e., that a group of men wanted to sleep with the male guests against their will.

Furthermore, trying to appeal to Lot’s negative comments about their lust of men and his willingness to offer his daughters in place of his guests to prove otherwise won’t help either, since Muslims would then need to agree that Lot’s willingness to allow his daughters to be violated by these men was something also acceptable in God’s sight.

Lot was obviously wrong in even suggesting that the evildoers sleep with his daughters, which implies he may have also been wrong in his views regarding same sex relations (at least as far as the Quran is concerned). The only way a Muslim can show that Lot’s condemnation of homosexual relationships was correct is to quote Quranic texts explicitly stating this.

Muhammadans may further argue that the Quranic account echoes the Genesis story, and since the OT condemns homosexuality, this establishes that the Quran does so as well (Cf. Lev. 18:22; 20:13).

It is true that the the Pentateuch condemns the evil men’s homosexual desire to sleep with the male guests as a moral abomination. However, this doesn’t prove that the Islamic scripture is doing likewise, since the Quran permits sexual relations which the Pentateuch condemns as morally reprehensible.

Case in point:

“If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your God is giving you as an inheritance.” Deuteronomy 24:1-4

Contrast this with what the Quran teaches:

“A divorce is only permissible twice: after that, the parties should either hold together on equitable terms, or separate with kindness. It is not lawful for you, (men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah. So do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (themselves as well as others). So if a husband divorces his wife (irrevocably), he cannot, after that, re-marry her until after she has married another husband and he has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand.” S. 2:229-230

What the true God calls abhorrent, detestable, Allah claims is the only legitimate way for a man to remarry his former spouse!

In light of the foregoing one can legitimately argue that, since the Quran nowhere explicitly condemns homosexuality, the men of Lot were not being judged for having homosexual inclinations but for wanting to rape the guests against their will.

A Muhammadan may shout “not so fast,” and appeal to the next citation, which says that Allah designed for a man to marry a woman:

The people of Lut gave the lie to the apostles. When their brother Lut said to them: Will you not guard (against evil)? Surely I am a faithful apostle to you; Therefore guard against (the punishment of) Allah and obey me: And I do not ask you any reward for it; my reward is only with the Lord of the worlds; What! do you come to the males from among the creatures And leave what your Lord has created for you of your wives? Nay, you are a people exceeding limits. They said: If you desist not, O Lut! you shall surely be of those who are expelled. He said: Surely I am of those who utterly abhor your doing: S. 26:160-168 Shakir

Yet again this can be easily explained away. One can understand that Allah wasn’t rebuking them for wanting to have sex with men, but for wanting to forsake their wives.

In other words, had these been unmarried men than there would have been no problem with them having sex with other men. Therefore, this reference can only be used to show that a man cannot abandon his wife to sleep with another man, but can only wed a man if he is unmarried.

Muhammadans may still want to appeal to Q. 29:28-29 where Lot condemns the men for coming into other men.

Again, one could account for the above by arguing that the condemnation of homosexuality in Lot’s story only shows that it was not acceptable at that time period. One can equally argue that just as the Quran abrogated other forbidden sexual relations, such as the Mosaic prohibition of marrying one’s former wife who went on to marry again, the Muslim book also did away with the prohibition of homosexuality; especially when we take this in light of the foregoing passages that imply that homosexual relations will be permitted in, of all places, Paradise!

More importantly, what does it say about the Quran’s stance on same sex relationships when the only evidence that a Muslim can muster to prove that Allah condemns homosexuality is the biblical story of Lot, which has been jumbled and garbled up by Muhammad?

FURTHER READING

The Quran and Lesbianism: An Open Challenge to Osama Abdallah

Does the Quran permit sexual relations outside of marriage?

Paul and Homosexuality

Paul of Tarsus: The Clear-Cut Hypocrite? The Apostle Paul Defended and Muhammad Exposed

Daniel, Allah and Muhammad: How a common three letter word can turn you into a homosexual

Islam and homosexuality? (response to the above)

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s