Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Volume 9 No. 3. November 2025
ISSN: 2549 – 3132; E-ISSN: 2549 – 3167
DOI: 10.22373/nnz9ve47

Re-read Hadith of Prophet Muhammad in the Context of LGBT:
Intertextual Study on Dynamics of Islamic Law and Human Right
Abdul Rahman Hi. Abdul Qayum
Universitas Islam Negeri Alauddin Makassar, Indonesia
Miftahuddin
Universitas Islam Negeri Sultan Syarif Kasim Riau, Indonesia
Yernati Ulfazah
Universitas Islam Negeri Sunan Kalijaga Yogyakarta, Indonesia
Darsul S Puyu
Universitas Islam Negeri Alauddin Makassar, Indonesia
La Ode Ismail Ahmad
Universitas Islam Negeri Alauddin Makassar, Indonesia
Email : rahman.qayum@uin-alauddin.ac.id
Abstract: The study aims to understand the interpretation of relevant Hadith texts
in modern contexts, in light of the growing debate over LGBT rights and social
acceptance among Muslim communities. This study uses a qualitative method
with an intertextual approach and hadith ahkam. Data collection techniques were
carried out through literature studies, namely understanding the hadith in hadith
books, journal articles, and the opinions of scholars. The results of the study
indicate that LGBT practices in the Prophet's Hadith are referred to as fahisyah
(vile acts) because they deviate from human nature, where the identity of each
gender has been embedded. According to the views of Islamic jurisprudence
scholars, LGBT practices are forbidden, and perpetrators must be given severe
punishment according to the seriousness of the act committed. If referring to the
intertextual approach, an explanation is obtained, for example, in the social and
cultural fields, LGBT practices on the one hand are acceptable by considering
aspects of human rights as well as the principles of tolerance and the preservation
of peace and prosperity. However, on the cultural side, society is unfamiliar with
such practices because they have never been found in the traditions of traditional
Muslim communities or Indonesian society in general. In Islamic psychology,
LGBT practices are mental illnesses caused by the domination of angry impulses,
so that the tendency to make mistakes becomes greater and to deny things of a
good nature. In health science, LGBT practices are becoming one of the biggest
infectious causes of deadly diseases such as HIV/AIDS, gender diseases, and
other contagious diseases. Thus, LGBT practices remain an obstacle to acceptance
in Indonesian society, which still strongly adheres to Islamic principles.
Keywords: LGBT, intertextual, hadith ahkam, Islamic law, human rights

║ Submitted: May 31, 2025

║ Accepted: September 14, 2025

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║Published: September 14, 2025

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Abstrak: Penelitian ini bertujuan untuk memahami interpretasi teks-teks Hadis
yang relevan dalam konteks modern, menyikapi perdebatan yang semakin
berkembang mengenai hak-hak LGBT serta penerimaan sosial di kalangan
komunitas Muslim. Penelitian ini menggunakan metode kualitatif dengan
pendekatan intertekstual dan hadis ahkam. Teknik pengumpulan data dilakukan
dengan studi literatur yaitu pemahaman terhadap hadis dalam kitab hadis,
artikel jurnal, pendapat para ulama. Hasil penelitian menunjukkan bahwa
praktik LGBT dalam Hadis Nabi disebut sebagai fahisyah (perbuatan keji)
karena menyimpang dari fitrah manusia, di mana identitas masing-masing jenis
kelamin telah tertanam. Menurut pandangan ulama fiqh, praktik LGBT adalah
haram, dan pelakunya harus diberikan hukuman berat sesuai dengan tingkat
keseriusan perbuatan yang dilakukan.
Jika mengacu pada pendekatan
intertekstual mada didapatkan penjelasan, misalnya dalam bidang sosial dan
budaya, praktik LGBT di satu sisi dapat diterima dengan mempertimbangkan
aspek hak asasi manusia serta prinsip toleransi dan pelestarian kedamaian
serta kesejahteraan. Namun di sisi budaya, masyarakat asing dengan praktik
semacam itu karena belum pernah ditemukan dalam tradisi masyarakat Muslim
tradisional atau masyarakat Indonesia pada umumnya. Dalam psikologi Islam,
praktik LGBT dianggap sebagai penyakit mental yang disebabkan oleh
dominasi nafsu amarah, sehingga kecenderungan untuk melakukan kesalahan
menjadi lebih besar dan menolak hal-hal yang bersifat baik. Dalam ilmu
kesehatan, praktik LGBT menjadi salah satu penyebab penularan terbesar
penyakit mematikan seperti HIV/AIDS, penyakit kelamin, dan penyakit menular
lainnya. Dengan demikian, praktik LGBT masih menjadi hambatan untuk
diterima dalam masyarakat Indonesia yang masih kuat berpegang teguh pada
prinsip-prinsip Islam.
Kata Kunci: LGBT, intertekstual, hadis ahkam, hukum Islam, hak Asasi
manusia
Introduction
The increasing debate regarding to the rights of Lesbian, Gay, Bisexual,
and Transgender (LGBT) in the social life of modern Islamic society has been
the focal point in the social, politics and religious discource. As globalization
and modernity which againts traditional norms, many muslim majority countries
fight to the implication because of the sexual orientation deviation which ofter
againts to religion belief and established culture. In the life of islamic society,
this tension is interpreted as prohibition of non-heteronormative identity.
Discourse about LGBT is not only about law confession, but also about human
problems such as right, social justice, and developed understanding about
morality of value in Islamic context. Scholars and activists alike are
increasingly calling for a reexamination of these issues, emphasizing the need

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for a comprehensive understanding of how Islamic texts can be interpreted in
the frameworks of contemporary human rights.1
LGBT phenomenon has been one of the most controversial and complex
issues in the modern world. In some last decades, disscussion about LGBT’s
right, social accceptance, and legal of same sex relationship have dominated the
public discourse in many countries, including among muslim people. This issue
becomes more important because of the social and culture change with the
development of technology, globalization, and intercultural interaction.2 For
some people, LGBT is an orientation of someone’s sexuality freedom which
must not violate by anyone. But for others, LGBT is an activity of human that is
very forbidden because it violates human norms and nature. LGBT is known as
wath (gay) and sihaaq (lesbian) in Islamic law. Liwath is the nisbat for the
people of Prophet Luth (sodomy), because the act was carried out by his people
for the first time. The act was then called by Allah as a vile and transgressive act
as can be found in several verses of the Qur'an, while sihaaq (lesbian) is
interpreted as a relationship between the same gender of women.3
In the context of islamic society, LGBT phenomena are often faced with
significant challenges. Islamic teachings, which are the moral and ethical
foundation for Muslims, have a clear view of sexual behavior. Many Muslim
scholars and activists hold to traditional interpretations that condemn
homosexuality and other LGBT behavior as acts that are contrary to religious
teachings. However, on the other hand, there are also voices that call for the
need to reinterpret religious texts to adapt to social realities and human rights in
the modern era.
Recently, In Indonesia, there are some cases of LGBT which are talked by
society and religion’s scholars. Dedi Corbuzier’s Podcast triggers the existance
of this LGBT’s talk. In indonesia, LGBT is something that is forbidden and
stated as Haram by Indonesian Council of Ulama (MUI) and other society
organizations. This is stated in the MUI fatwa, No. 57 of 2014 concerning
Lesbian, Gay, Sodomy and Molestation, also emphasized by the General
Chairman of MUI Ma'ruf Amin at a press conference at the MUI Office, Central
1

Markus P. Bidell and Lara M. Stepleman, “An Interdisciplinary Approach to Lesbian,
Gay, Bisexual, and Transgender Clinical Competence, Professional Training, and Ethical Care:
Introduction to the Special Issue,” Journal of Homosexuality 64, no. 10 (2017), p. 1305–29. Tia
Powell and Mary Beth Foglia, “The Time Is Now: Bioethics and LGBT Issues,” Hastings
Center Report 44, no. s4 (2014).
2
Moh. Fadhil, et.al., “Navigating the Tensions Between Sharia and Human Rights in
Regional Legislation,” De Jure 16, No. 2 (2024). Meilanny Budiarti Santoso, “LGBT Dalam
Perspektif Hak Asasi Manusia,” Share: Social Work Journal 6, no. 2 (2016), p. 220.
3
Sayyid Sabiq, Fikih Sunnah (Jakarta: Cakrawala Publishing, 2005), p. 32. Syarifah
Rahmatillah Aljamalulail, et.al., “The Politics of Law on the Fulfillment of Restitution Rights
for Rape Victims Based on the Qanun Jinayat in Aceh,” Samarah: Jurnal Hukum Keluarga dan
Hukum Islam 8, No. 1 (2024).
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Jakarta on February 17, 2016 that LGBT activities are forbidden by Islam, even
contradict the first and second principles of Pancasila, and contradict the 1945
Constitution, especially Article 29 paragraph 1 and Article 28.4 The recent
emergence of the LGBT phenomenon provides a strong warning to the
government, religious figures, community leaders, academics and the nation's
generation to strengthen education, either in religious, social, moral or other
education that supports the formation of a more humanistic character and in
accordance with the nature of its creation.
Previewed by many perspectives and approaches, there are a lot of
researches that tried to solve this problem talking in this article. It presents
different and variative paradigm, starting from open refusal of LGBT practice
with various postulates and also allowing that practice with reason that it is a
freedom of human rights. Some of researches such as done by Tri Ermayani,
LGBT in Islamic Perspective, mention that the cause of appearance of LGBT
Practice is because of the influence of social environtment, such as friends,
parents, pornograph, and economy and mental health problems. Therefore,
parents and teachers’ attention in giving education of religion and mental health
is really needed to anticipate the appearance of LGBT’ character and practice in
generation.5
Another study conducted by Febby Shafira Dhamayanti, Pros and Cons of
LGBT Views Based on the Perspective of Human Rights, Religion, and Law in
Indonesia, the results of the study explain that the existence of LGBT in
Indonesia still experiences pros and cons among society and even the
government. On the one hand, providing rights as humans and citizens to every
community is a must, because it is related to human rights. Providing attention
and protection to every citizen is the government's obligation so that there is no
discrimination. On the other hand, respecting religious beliefs is also very
important, and efforts to foster healing for LGBT practices must be carried out.
Thus, the principle of humanity that maintains and protects the right to life of
humans contained in human rights can be implemented and the principle of
religion that maintains the human side so that it does not deviate from its nature
can also be obeyed.6
In this study, the author will further explain the concept of LGBT based on
the perspective of the Hadith of the Prophet PBUH, strengthened by several
other scientific perspectives that support the data of the hadith offered. In
addition, it also offers constructive ideas to ward off LGBT practices that are
4

Tri Ermayani, “LGBT Dalam Perspektif Islam,” Humanika 17, no. 2 (2017), p. 147–

68.
5

Febby Shafira Dhamayanti, “Pro-Kontra Terhadap Pandangan Mengenai LGBT
Berdasarkan Perspektif HAM, Agama, dan Hukum di Indonesia,” Ikatan Penulis Mahasiswa
Hukum Indonesia Law Journal 2, no. 2 (2022), p. 210–31.
6
Febby Shafira Dhamayanti, “Pro-Kontra Terhadap Pandangan Mengenai LGBT.
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currently rampant in society as the signs stated in the Hadith of the Prophet
PBUH. By concentrating on this discussion, an idea and change will be formed
in society, so that the granting of equal rights to humans without any elements of
discrimination, insulting, and bullying can be realized and respect for religious
beliefs can be implemented properly without harming the core aspects contained
in it.
This study also aims to explore how the hadith can be understood in a
contemporary context, particularly regarding to sexual orientation and moral
values. Using an intertextual approach, this study seeks to uncover the meaning
within the hadith that may support a more inclusive understanding of sexual
diversity in Islam. The expected findings of this study are anticipated to reveal
significant contradictions between traditional Islamic values and modern human
rights discourse. While some interpretations of the hadith may reinforce
exclusionary practices, others may offer pathways towards acceptance and
understanding of LGBT identities. This duality reflects a broader societal
struggle within Muslim communities, where the push for human rights often
conflicts with deep-rooted religious beliefs. This study aims to contribute to the
ongoing discourse by providing a critical analysis of how the hadith can be
reinterpreted to foster a more inclusive environment for LGBT individuals in
Muslim societies.
This research employed a qualitative method with an intertextual approach
and hadith ahkam. 7 Data collection was conducted through literature study,
specifically understanding hadith in hadith books, journal articles, and the
opinions of scholars. 8 Intertextuality is an approach that examines the
relationship of one text to another, while hadith ahkam examines the
perspectives or legal elements within the hadith. Therefore, rereading the LGBT
hadith can explain it from various perspectives, including social, cultural,
psychological, and legal aspects.9
Short History and Definituion of LGBT
In some literature, many stories are told about homosexual practices
carried out by humans long before the modern era like today. LGBT is a new
term that combines four different behaviors and is legally contrary to God's
rules. In some literature, it is stated that LGBT practices initially developed
7
Fatma YÜKSEL ÇAMUR, “Güvenilir Ravi ‘Güvenilmez’ Rivayet: Bir Ṣaḥīḥu’lBuḫārī Rivayetindeki Meçhul Bedevi Kadın Kıssasının Olgusal Gerçekliği Üzerine,” Ankara
Üniversitesi İlahiyat Fakültesi Dergisi 63, no. 2 (2022), p. 557–605. Fuad Thohari, Hadis
Ahkam: Kajian Hadis-hadis Hukum Pidana Islam (Hudud, Qishash, dan Ta’zir), Yogyakarta:
Deepublish, 2016.
8
Sugiyono, Memahami Penelitian Kualitatif, Cet ke-2 (Bandung: Alfabeta, 2016).
9
Endang Pasaribu, “LGBT, HAM Dan Agama,” Journal of Social Science, Humatinies
and Humaniora 1 (2021), p. 13–28.

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widely in the continents of Africa, Europe and America.10 Homosexual practices
in history are widely spread in various literatures and in the history of holy
books. In the history of the Christian and Jewish religions to Islam, we know the
practice of sodomy carried out by the people of the Prophet Luth. Then this
tradition reappeared in the era of the European kingdoms during the Stuart King
James VI of Scotland who was known as King James I of England who was
later seen as a controversial figure. Although he had services in writing the
Bible, Western historian Phillip J. Adler called him an arrogant and openly
homosexual (blatant homosexual).11
In Indonesia, LGBT practices also occurred, as written in Historia
magazine, in 1824 there was a riot in the Surakarta Palace. A concubine played
a masculine role and was caught having sex with another concubine.12
Pakubuwono V also caught his concubines masturbating together using
candles shaped like male genitals. Since then, he would not let his concubines
sleep in a closed room. He ordered the concubines to sleep in front of his room
every night. They lined up in one row, six feet apart. Pakubuwono V was
apparently worried that his concubines preferred this "alternative" form of sex
to having sex with men. Saskia Wieringa and Evelyn Blackwood cite the
scandal in the anthology Women's Desire, written in 1902 by a Dutch
translator near the Surakarta palace, recorded by JW Winter.13
Before explaining more about what LGBT is, we will explain some
things about LGBT. Beside definitions explained before, there are some
definitions which is related to this gender issues, and other definition related to
LGBT is homosexuality, that is the person who do the practice of sexual with
similar gender. Thus, homosexuality is orientation or choice of person to one
or some persons with similar gender. Men who like the same sex are called
“gay” and women who like the same sex are called “lesbian”.14 LGBT stands
10
I Nyoman Alit Putrawan dan I Made Adi Widnyana, “Same-Sex Marriage from the
Perspective of Legal Instruments, Human Rights and Hindu Religion,” Journal of Ecohumanism
3, no. 4 (2024), p. 369–76.
11
Steven W. Schmidt, et. al., “Lesbian, Gay, Bisexual, Transgender and
Queer/Questioning People and Human Resource Development: An Examination of Recent
Literature 2010-2020,” Human Resource Development Review 24, no. 1 (2025), p. 93–122;
Muhamad Tisna Nugraha, “Kaum LGBT dalam Sejarah Peradaban Manusi,” Raheema 3, no. 1
(2017), p. 24-32.
12
Yuli F. Ossa, et.al., “Infection control and willingness to treat patients with infectious
disease; Study of dental students in Aceh, Indonesia,” Journal of Dentomaxillofacial Science 8,
no. 3 (2023), p. 159–63.
13
Nurul Baiti Rohmah and Nila Zaqiatul Miskiyah, “Peran Perempuan dalam Politik
Simbolis Pakubuwono X 1893-1939 M,” Sutasoma : Jurnal Sastra Jawa 11, no. 2 (2023), p.
124–41.
14
Gnana Sanga Mithra S, et.al., “Navigating Legal Tensions and Cultural Exchanges:
Homosexual Rights in Contemporary India,” International Journal for the Semiotics of Law Revue Internationale de Sémiotique Juridique 38, no. 4 (2025), p. 1251–69.

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for Lesbian, Gay, Bisexual, and Transgender. Lesbian refers to women who
are emotionally or sexually attracted to other women,15 while Gay is a man
who has similar attractions to other men. Bisexual is an individual who is
attracted to both men and women. Meanwhile, Transgender is a term for
someone whose gender identity or expression is different from the sex
assigned at birth, and this identity is not directly related to a particular sexual
orientation.16
Sexual identity refers to the attitude that a person sees about themselves,
either as a person of one sex or another. Gender identity refers to the results of
chromosomal, chromatinal (genetic), gonadal, hormonal, and somatic
(phenotype, biotype) division. Or, in a sense, gender identity refers to male or
female in terms of physiology (body size), especially external genitalia.17
The development of LGBT has developed over time, this can be seen from
several cases of HIV or AIDS that have occurred. LGBT cases are closely
related to the development of HIV or AIDS,18 in 2000 it was estimated that
around 34.7 million adults and 1.4 lived with conditions infected with HIV or
AIDS. So experts predict that by the end of 2000 around 21.8 million people
will die from being infected with HIV or AIDS, more than 4.3 million of them
are children under the age of 15.
Intertextual Critics on Prophet’s Hadith
Intertextual criticism is an analytical method that examines a text in
relation to other texts, whether from the same or different sources, to
comprehensively understand its meaning and implications. Linguistically,
intertext comes from the words "inter" and "text." "Inter" means network or
relationship, while "text" (textus, in Latin) means to weave, combine, or
compose. Therefore, intertext means the relationship or connection between one
text and another. It also aims to find meaningful relationships between two or
more texts. These relationships are not only about similarities, but also about
contradictions. 19
15

Schmidt, et. al., “Lesbian, Gay, Bisexual, Transgender and Queer/Questioning People
and Human Resource Development: An Examination of Recent Literature 2010-2020.”
16
Kate Davison et al., “An Inclusive History of LGBTQ+ Aversion Therapy: Past
Harms and Future Address in a UK Context,” Review of General Psychology 29, no. 1 (2025), p.
33–48.
17
Ithai Waldhorn, et. al., “Modeling sex differences in humans using isogenic induced
pluripotent stem cells,” Stem Cell Reports 17, no. 12 (2022), p. 2732–44.
18
Dewi Ratna Sulistina, et. al., “A systematic review and meta-analysis of HIV
transmission risk behaviors, genetic variations, and antiretroviral (ARV) resistance in LGBT
populations,” Journal of Public Health Research 13, no. 2 (2024), p. 35.
19
Zailani Zailani, “Metode Intertekstual Dalam Memahami Hadis Nabi,” Al-Fikra :
Jurnal Ilmiah Keislaman 15, no. 2 (2017), p. 298. Fatma YÜKSEL ÇAMUR, “Güvenilir Ravi
‘Güvenilmez’ Rivayet: Bir Ṣaḥīḥu’l-Buḫārī Rivayetindeki Meçhul Bedevi Kadın Kıssasının
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Intertextuality studies are studies of a number of texts (literature) that are
suspected of having certain relationships.20 For example, to find intrinsic
elements such as ideas, concepts, events, plots, characterizations, language
styles, and others among the texts studied. This method, intertextual
interpretation, was first proposed by Mikhail Bakhtin, a Russian philosopher
who had a great interest in literature. This method was later developed by Julia
Kristeva, who understood intertextual interpretation as essentially a study of the
relationship between texts.21

‫حدثنا عبد هللا بن محمد بن عيل النفييل حدثنا عبد العزيز بن محمد عن معرو بن أيب معرو عن عكرمة‬
‫عن ابن عباس قال رسول هللا صىل هللا عليه وسمل من وجدمتوه يعمل معل قوم لوط فاقتلوا الفاعل‬
‫واملفعول به قال أبو داود رواه سلامين بن بالل عن معرو بن أيب معرو مثهل ورواه عباد بن منصور عن‬
‫عكرمة عن ابن عباس رفعه ورواه ابن جرجي عن ابراهمي عن داود بن احلصني عن عكرمة عن ابن‬
‫عباس رفعه‬
Meaning: Has told us Abdullah bin Muhammad bin Ali An Nufaili said:
has told us Abdul Aziz bin Muhammad from Amru bin Abu Amru from
Ikrimah from Ibn Abbas he said: Rasulullah PBUH said: "Whoever you
find is carrying out the deeds of the people of Lut, then kill the
perpetrator and the object." Abu Dawud said: "Sulaiman bin Bilal
narrated it from Amru bin Abu Amru like this hadith. And Abbad bin
Mansur narrated it from Ikrimah, from Ibn Abbas, and he interpreted it.
Ibn Juraij narrated it from Ibrahim, from Dawud Ibnul Hushain, from
Ikrimah, from Ibn Abbas, and he interpreted it." (Narrated by Abu
Dawud No. 3869).22
This hadith is categorized as hadith which is narrated by Imam Abu
Dawud in his book. However, it is important to remember that the determination
of sharia law such as the death penalty must go through strict procedures and
cannot be applied arbitrarily. Interpretation and application of punishment in this

Olgusal Gerçekliği Üzerine,” Ankara Üniversitesi İlahiyat Fakültesi Dergisi 63, no. 2 (2022), p.
557–605.
20
Jon Hoover, “What would Ibn Taymiyyah make of intertextual study of the Qur’an?
The challenge of the isrāʾīliyyāt,” in The Qur’an’s Reformation of Judaism and Christianity
(Abingdon, Oxon ; New York, NY : Routledge, 2019. p. 25–30.
21
Edison Francisco Higuera Aguirre, et al., “La intertextualidad como método de
análisis filosófico,” Sophía 1, no. 19 (2015), p. 189.
22
Sulaiman bin Al-Asy’ats Abu Daud, Sunan Abi Daud (Bairut: Dar al-Kotob alIlmiyah, 2009), p. 332.
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context requires in-depth study by scholars and competent Islamic legal
authorities.23

‫حدثنا أبو سلمة اخلزاعي قال أخربان عبد العزيز بن محمد عن معرو بن أيب معرو عن عكرمة عن ابن‬
‫عباس قال قال رسول هللا صىل هللا عليه وسمل من وجدمتوه يعمل معل قوم لوط فاقتلوا الفاعل‬
‫واملفعول به‬
Meaning: Has told us Abu Salamah Al Khuza'i said: has told us Abdul
Aziz bin Muhammad from 'Amru bin Abu 'Amru from Ikrimah from Ibn
Abbas, he said: Rasulullah PBUH said: "Whoever you find committing the
act of the people of Luth (homosex), then kill the perpetrator and those
who treat him." (Narrated by Ahmad No. 2594).24
The hadith on homosexuality, which called as "the act of the people of
Luth," states that such acts are a major sin in Islam and can be punished by
death, both for the perpetrator and the object. However, the implementation of
hudud punishment requires strict procedures, valid witnesses, and decisions
from legitimate Islamic legal authorities, and cannot be applied carelessly. In the
modern context, many scholars, such as Imam An-Nawawi, Imam Al-Syafi'i,
and Sheikh Yusuf Al-Qaradawi, call for a more prudent and compassionate
approach, such as guidance and rehabilitation, rather than physical punishment.
They acknowledge that although homosexual behavior is considered a major sin,
the legal approach must be fair, contextual, and in accordance with the current
legal system.25
Scholars’ comments on this hadith indicate that homosexual behavior is
considered a major sin in Islam and is punishable by severe punishment.
However, scholars also emphasize the importance of a fair legal process and
strong evidence before imposing punishment. In the contemporary context,
many scholars advocate a more prudent and humane approach to dealing with
this issue, taking into account existing social and legal changes.
Historical and Social Context in Discussing about LGBT Phenomenon
In this context, it is important to comprehend the context in which these
hadiths were revealed. In the era of Prophet Muhammad PBUH, homosexuality
behaviour is connected with moral deviation that are consider to demage social
and religion order. In history, homosexual behaviour is considered as sexual
deviation because it contradicts to religion and morality. In islam, Al-Qur’an
23

Syaikh Al-Islam Al-Razy, Al-Jarh Wa Al-Ta’dil, JILID 2 (Damaskus: Dar al-Fikr,

1952).
24

Al-Imam Ahmad Bin Muhammad Bin Hanbal, Al-Musnad Imam Ahmad (Bairut:
Muassisah Ar-Risalah, 1995).
25
Abū Zakariya Yaḥyā ibn Syaraf; At-Tamimi Al-Nawawī, Syarah Shahih Muslim
(Jakarta: Darus Sunnah Press, 2013).
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tells that the first homosexual behaviour is done by sadum people (sodom) and
Allah SWT sent the Prophet Luth to give them a warning.26
In the perspective of Islamic law, homosexual behavior is considered an
act that goes beyond the limits (fahisyah) and is judged as something bad and
abnormal. Strong Islamic religious education can help shape character and
morals in accordance with Islamic teachings, including in terms of avoiding
homosexual behavior. The Prophet's hadiths teach the importance of moral
education, faith, and worship that must be taught to children from an early age.
In solving the LGBT phenomenon, it is also important to understand that
Islam teaches the values of tolerance and good attitudes in dealing with other
people outside of Islam. slam as a religion of rahmatan lil 'alamin upholds the
values of tolerance between religious communities. Therefore, in dealing with
the LGBT phenomenon, it is important to maintain a balance between teaching
Islamic religious values that are appropriate to teachings and respecting human
rights and upholding the values of tolerance27 The Prophet Muhammad PBUH
himself provided an example of a peaceful and tolerant life in a pluralistic
environment.
The majority of traditional scholars agree that homosexuality is forbidden
in Islam. However, there are some contemporary views that try to understand
the issue from a more inclusive perspective, highlighting the importance of
understanding the historical and social context of the verses. Some modern
scholars argue that the Qur'an condemns rape, sexual exploitation, and sexual
injustice, not sexual orientation itself.28
In Islam, the principles of justice, compassion, and human rights are
highly valued. Scholars such as Scott Siraj al-Haqq Kugle argue that the Qur’an
condemns actions that violate these principles—such as exploitation and
injustice—rather than sexual orientation itself.29 Some modern interpretations
state that the story of the people of Lut in the Qur’an emphasizes the prohibition
of sexual violence and oppression, rather than consensual same-sex relations.
26

Graham A. Duncan, “The ecclesiastical crisis of human sexuality: ‘Critical
solidarity’, ‘critical distance’ or ‘critical engagement,’” HTS Teologiese Studies/Theological
Studies 80, no. 1 (2024), p. 25.
27
Sabiruddin Sabiruddin et al., “Extremism In Pre-Islamic Arab Society: A Perspective
on Moderate Values and Tolerance,” MIQOT: Jurnal Ilmu-ilmu Keislaman 48, no. 2 (2024), p.
206, Mustaffa Abdullah et al., “The Glorious Qurʾan and Distortion in Its Interpretation in
Malaysia: a Solution in the Views of Muslim Exegetes,” Al-Bayan: Journal of Qur’an and
Hadith Studies 22, no. 3 (2024), p. 383–405.
28
M. Alipour, “Essentialism and Islamic Theology of Homosexuality: A Critical
Reflection on an Essentialist Epistemology toward Same-Sex Desires and Acts in Islam,”
Journal of Homosexuality 64, no. 14 (2017), p. 1930–42.
29
J. Mark Halstead and Katarzyna Lewicka, “Should Homosexuality be Taught as an
Acceptable Alternative Lifestyle? A Muslim perspective,” Cambridge Journal of Education 28,
no. 1 (1998), p. 49–64.
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They call for a focus on human dignity and ethical justice. On the other hand,
traditional Islamic jurisprudence considers liwath (male same-sex relations) a
major sin (kaba’ir), citing the story of Prophet Lut and the hadith to punish it
with execution, flogging, or imprisonment, depending on the school of thought
and context.30 Sihaq (same-sex relations between women) is also forbidden, but
the punishment is lighter (ta’zir) based on the judge’s discretion. This difference
reflects the tension between contemporary human rights perspectives and
interpretations of classical religious texts, while also highlighting the complexity
of LGBT discourse in Islam.31
In Islamic jurisprudence, the view on transgender is more complex and
varied. In general, there is a difference between people who experience gender
dysphoria and choose to undergo sex change surgery, and people who crossdress or dress like the opposite sex without surgery. Meanwhile, in relation to
sex change surgery, some scholars allow sex change surgery if there is a strong
medical reason and upon the recommendation of a doctor. For example, in the
case of khunsa (hermaphrodite), this surgery is considered an effort to determine
the dominant sex. However, for people who do not have such medical
conditions, sex change surgery is often considered controversial and not
recommended. Not only related to changing sex or things that are vital, Islam
also forbids a Muslim/Muslimah from cross-dressing. In the hadith of the
Prophet Muhammad PBUH, there is a prohibition for men to dress like women
and vice versa. This is considered a violation of human nature that has been
determined by Allah.32
Hadith Implementation on Contemporer Society
Implementation of the hadith in the context of the LGBT phenomenon
requires a wise approach, considering the social dynamics and changes in
values that are currently occurring.
1. Islamic Law Approach toward LGBT Phenomenon
The view of Islamic law on same-sex marriage can be understood through
an analysis of the holy texts of the Qur’an and Hadith and the existing legal
codification. If you do a search, there are no verses that explicitly discuss samesex marriage. However, several verses explicitly condemn homosexual
30
Ahmad Murtaza and Raisa Zuhra Salsabila Awaluddin, “Larangan Homoseksual
Studi Analisis Tafsir Maqashidi Pada QS. Al-A’raf [7]: 80-81,” Jurnal Al-Fanar 5, no. 1 (2022),
p. 17–28.
31
Dicky Andrian, “Marriage Between Individuals of The Same Sex, According To
Islamic Law, Positive Law, and Human Rights,” Al-Syakhshiyyah Jurnal Hukum Keluarga Islam
dan Kemanusiaan 5, no. 2 (2023), p. 126–42.
32
Jonathan Brown, “A Pre-Modern Defense of the Hadiths on Sodomy,” American
Journal of Islam and Society 34, no. 3 (2017), p. 1–44.

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practices. The story of the Prophet Luth is often used as the main reference to
condemn homosexual acts (QS. Al-A’raf: 80-84, QS. Hud: 77-83). In relation to
the context of couples, the verses that define marriage always refer to male and
female couples, such as in QS. Ar-Rum: 21 which states that Allah created
couples of the same type to obtain peace of mind. As with the Qur’an, there are
no hadiths that explicitly discuss same-sex marriage. However, there are many
hadiths that condemn homosexual behavior.
Marriage in Islam is clearly defined as relationship between a male and a
female. Besides, there is a consensus among scholars that same-sex marriage is
not valid in Islam. Scholars agree that marriage is an institution that can only
occur between two people of different sexes. This view is not without reason,
because marriage is considered sacred because it is bound by the name of God
and is based on noble and holy religious teachings. It involves a spiritual and
moral commitment between two individuals of different sexes. From a worldly
perspective, marriage is a social agreement to live together, meet common
needs, and achieve common prosperity. This includes balanced rights and
obligations between husband and wife.33 The concept of marriage in Islam, as
stated in the Compilation of Islamic Law (Kompilasi Hukum Islam/KHI), indeed
emphasizes the sacred and strong nature of marriage. “Marriage is a very strong
contract or mitsaqan ghalizhan to obey Allah’s command and carrying it out is
worship."
The existence of the institution of marriage in Islam is very important
because it regulates the legal relationship between a man and a woman. This
provision, which is recognized as a mujma’ ‘alaih law (agreed upon by all
scholars). Marriage in Islam is not only a social or emotional relationship, but
also a legal relationship that is legally recognized by the Shari’a. It provides
clear rights and obligations to both parties. In practice, this provision is
implemented through various laws and regulations governing marriage in
countries with a Muslim majority. This includes marriage procedures, marriage
registration, and laws related to divorce and child custody.34 Thus, the existence
of the institution of marriage in Islam is not only about legalizing the
relationship between a man and a woman, but also includes various legal, moral
and social aspects that aim to create a harmonious society in accordance with
Islamic teachings.
It can be seen deeply in Qur’an Surah Al-Baqarah verse 223:

33

Yanuriansyah Ar Rasyid et al., “Reconstructing the Concept of Uang Panai in South
Sulawesi: A Maqāṣid al-Sharī‘ah Approach for Revitalizing Women-Friendly Islamic Values,”
Al-Ahkam: Jurnal Ilmu Syari’ah dan Hukum 9, no. 1 (2024), p. 1–13.
34
Syarifudin Syarifudin, “Application of the Legal Maxim of Al-Ashl fi Al-Ibdha ‘alTahrim to the Phenomena of Homosexuality,” Al-Manahij: Jurnal Kajian Hukum Islam 16, no.
1 (2022), p. 45–58.
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ۗ ‫اّلل َواعْلَ ُم ْوْٓا َانَّ ُ ُْك ُّم ىل ُق ْو ُه‬
َ ٰ ‫ِن َس ۤا ُؤ ُ ُْك َح ْر ٌث لَّ ُ ُْك ۖ فَأْت ُْوا َح ْرث ُ َُْك َا ى ّٰن ِشئْ ُ ُْت ۖ َوقَ ِٰد ُم ْوا ِ َِلنْ ُف ِس ُ ُْك ۗ َوات َّ ُقوا ى‬
‫َّش الْ ُم ْؤ ِم ِن ْ َني‬
ِ ٰ ِ ‫َوب‬

Meaning: Your wife is a field for you. So, come to your field (mix
properly and naturally) when and how you like. Prioritize (the best thing)
for yourself. Fear Allah and know that you will (someday) face Him. Tell
the good news to the believers. (Al-Baqarah [2]:223)
The word “nisa” in Al-Qur’an means female which confirms that the valid
marriage in Islam is between male and female. The metaphor of the “field”
indicates that marriage aims to produce offspring, with women as the biological
party capable of bearing children. This reflects the moral, social, and biological
purpose of marriage in Islam, which regulates legitimate and lawful
relationships according to the Shari’a, as well as ensuring the continuity of
generations through legitimate marriages according to Islamic law.
Based on this understanding, it can be concluded that in the perspective of
Islamic law, marriage requires the existence of a prospective bride and groom of
different genders (male and female). This legal provision is acclamation
between generations and has the value of ijma’ al-ummah (agreement of all
Muslims). Therefore, same-sex marriages carried out by LGBT are declared
invalid and haram because they deviate from ijma’.
Field data shows that, on August 1, the Makassar Police forced the
cancellation of a meeting of more than 30 transgender women. Police in
Sambas, West Kalimantan, broke up a transgender group fashion show on
September 7.35 According to a CIA (Central Intelligence Agency) survey,
individuals with LGBT sexual orientation are estimated to reach 10% of the
world’s population, equivalent to 750 million people out of a total global
population of 7.5 billion, based on survey data available since 2015. The
increasing LGBT population leads to a greater risk of disease, one of which is
HIV/AIDS. Data from WHO shows that gay and transgender individuals are at
higher risk of contracting HIV/AIDS compared to the general population.
Globally, the prevalence of HIV/AIDS among gay and bisexual individuals is
higher than in the general population, although specific figures such as “20
times higher” or “40% and 68%” may vary depending on the location and
population studied.36
The results of the research conducted showed that gay individuals have
many sexual partners in a year, with the number ranging from 20 to 106 people.
The data shows that 43% of the gay individuals studied admitted to having sex
35

Human Rights Watch, “Indonesia: Berbagai Peristiwa Tahun 2022’, in World Report
2023,” Human Rights Watch, 2023, https://www.hrw.org/id/world-report/2023/countrychapters/indonesia.
36
Tham Thi Nguyen, et. al., “Scholarly literature in HIV-related lesbian, gay, bisexual,
and transgender studies: A bibliometric analysis,” Frontiers in Psychology 14 (2023), p. 37.
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with more than 500 people during their lifetime, while 28% of them reported
having sex with more than 1000 people. More than 79% said that their partners
were not known personally, and around 70% only had sexual relationships in the
form of one-night stands or just a few minutes. Previously in 2018, the Saiful
Mujani Research and Consulting Institute (SMRC) released the results of a
survey regarding the acceptance of LGBT by Indonesian society. The results
showed that more than 40% of respondents considered LGBT to be very
threatening. Meanwhile, only 9.4% of respondents said that LGBT was not
threatening.37
The above conditions are the cause of conflicting views in society
regarding the position and existence of LGBT groups in society. On the other
hand, some religious groups support understanding and respect for human
rights, including the right of LGBT to live without discrimination. In the context
of humanitarian values, many human rights organizations and activists argue
that discrimination based on sexual orientation is a violation of human rights.
They emphasize the importance of love, empathy, and respect for the diversity
of sexual orientations in a democratic and inclusive society. The tension
between religious values and humanitarian values in the LGBT context is a
major challenge that needs to be overcome through dialogue, understanding, and
efforts to achieve a balance that respects human rights while respecting deep
religious beliefs.
2. Social and Cultural Response toward LGBT Community
In Islam, religious norms are very clear in rejecting all forms of sexual
orientation that deviate from legitimate heterosexual relations in marriage. This
is based on various verses in the Quran that condemn homosexual behavior and
sexual relations outside of marriage. Verse Ali Imran 14 states that it has been
made beautiful for humans to lust for women: "Made beautiful so that men can
lust after women". This verse shows that in Islam, the relationship between men
and women is considered a natural and beautiful relationship. In Surah Al-A'raf
verse 80 it is implied that homosexual behavior is a very despicable act
(fahisyah) and has never been done by previous people: “Why do you do evil
deeds that no one has done before you?”
Islamic law strongly rejects homosexuality (liwath), lesbianism (sihaq),
and sexual relations outside of marriage such as zina and bigha. All forms of
these behaviors are considered violations of religious norms and moral values
that are upheld in Islam. This explanation confirms that in Islam, religious
norms have firmness in rejecting all forms of sexual behavior that deviate from
37

Rahka Susanto dan Lee Hsien Tsung, “Pride Month: Potret Kebebasan LGBT di
Indonesia,” Pride Month, 2022, https://www.dw.com/id/pride-month-potret-kebebasan-lgbt-diindonesia/a-62050251.
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the provisions of sharia.38 Islam does not tolerate LGBT behavior, even if the
perpetrator wears a hijab, performs prayers, or claims to be a devout
worshipper.39 In Islamic discourse, there are only three gender-related categories
other than male and female: khunsa (people who have two genitals or no
genitals at all), al-murajjilat (women who behave like men), and almutakhannitsin (men who behave like women). All three are discussed
specifically in fiqh.
Islam rejects same-sex marriage, requiring individuals with non-binary
gender identities, such as effeminate person or khunsa, to marry the opposite sex
after determining their dominant biological sex and characteristics. Rejection of
LGBT is also based on different cultural norms, with many traditional cultures
only recognizing heterosexual relationships as valid, while some Western
cultures and indigenous communities are more tolerant of LGBT. In Indonesia,
same-sex marriage is not legally recognized, as stated in the Marriage Law (Law
No. 1 of 1974) and the Compilation of Islamic Law (KHI), which states that
marriage is only valid between a man and a woman.
3. Approach to LGBT Phenomenon
Based on the concept of Islamic personality, humans are viewed as a
whole entity and are born in a state of fithrah (pure). In his book entitled
"Islamic Personality in Psychological Perspective".40 Mujib, states that there are
three basic substances in humans,41 including:
a. Physical substance, is an aspect found in humans in the form of a
physical organism structure that is material, such as: hands, feet, face,
and other body parts.
b. Spiritual substance, is a psychic aspect found in humans as a driver for
the existence of the human body which is the essence of life. Its function
is useful for providing motivation and making behavior dynamic. This
spirit guides the spiritual life of the human soul towards the holy divine
light that illuminates the human soul space, straightens reason, and
controls low impulses
c. Spiritual substance is an aspect of the human soul that is psycho-physical
and has three important dimensions that have different roles from each
other.
38
Ludovic-Mohamed Zahed, “Islamic Sexual Perversions and Apostasy
Representations: Eastern and Western Classical Law Modern Reformist Mutations,” Religions
12, no. 11 (2021), p. 942.
39
Ludovic-Mohamed Zahed, “Islamic Sexual Perversions.
40
Chana Etengoff et al., “Bisexual Indonesian Men’s Experiences of Islam, the Quran
and Allah: A Mixed-Methods Analysis of Spiritual Resistance,” Journal of Bisexuality 22, no. 1
(2022), p. 116–44.
41
Abdul Mujib and Jusuf Mudzakir, Nuansa-Nuansa Psikologi Islam (Jakarta: Rajawali
Pers, 2001).

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Al-Ghazali divides the concept of the heart into two categories: the
physical heart and the spiritual heart. The physical heart refers to the physical
organ in the human body in the form of a lump of flesh located in the left chest,
which is usually called the heart. On the other hand, the spiritual heart is the
spiritual aspect related to the physical heart. This spiritual heart is the core of
humans that acts as a controller, guide, and controller of various aspects of
desire. When the spiritual heart functions well, then human life will run well and
in accordance with its original nature.42
Therefore, reason is one of the components of the soul that distinguishes
humans from other creatures. With reason, humans are able to control their lusts.
Reason is the human power of thought that enables the acquisition of rational
knowledge and the determination of human existence. Reason is able to gain
knowledge through argumentative power, showing the substance of thinking,
arguing, understanding, describing, memorizing, finding, and saying something.
While lust in psychological terminology is close to the term conation,
which means to do, will, or desire. Lust shows the subconscious structure of
human personality. If humans allow their lust to dominate, their personality will
not be able to exist well, both in this world and in the hereafter. The working
principle of various lusts follows the pleasure principle and tries to satisfy their
primitive impulses. If these impulses are not fulfilled, then there will be selftension.43 Al-Ghazali saw another potential in humans that is not included in the
category of lust, namely the power of God (Quwwatan Rabbaniyah). This power
of God comes from the spark of Divine light and lies in human common sense.
By utilizing this power, humans can subdue the other three powers: reason,
heart, and lust. The harmonious interaction between these three components will
produce a complete personality. However, under certain conditions, these three
components can oppose each other, attract each other, and dominate each other
to form behavior.44
Regarding to the existence of LGBT, Islam emphasizes the importance of
marriage between the opposite sexes (men and women). The purpose of this
marriage is not only to fulfill biological desires, but also as a sacred bond that
creates a peaceful life, forms a peaceful family, and develops dignified human
offspring. Homosexual behavior is considered contrary to human nature,
damages masculine nature, and robs women of their rights. This act is believed
to be able to damage the order of society, ignore ethics, kindness, and human
feelings.
42

Al-Ghazali, Ihya’ ’Ulum al-Din (Jakarta: Darul Falah, 1998).
Assy Syaffa Humayya, “Konsep Homoseksual Dipandang Dari Perspektif Psikologi
Kontemporer dan Psikologi Islam,” Jurnal Psikologi Terapan (JPT) 2, no. 1 (2021), p. 5.
44
Jarman Arroisi et al., “Pursuit of Spiritual Happiness: Abu Hamid al-Ghazali on The
Theory of Human Nature,” Progresiva: Jurnal Pemikiran dan Pendidikan Islam 12, no. 02
(2023), p. 291–306.
43

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Liwath and similar behaviors are included in the personality of ammarah,
which is dominated by lust (55%), assisted by reason (30%), and heart (15%).
This personality tends to follow the principles of pleasure and attracts the human
heart to do lowly deeds according to its primitive instincts. Therefore, this
personality becomes a source of ugliness and reprehensible behavior.45
According to Freud, the developmental phase that determines whether someone
is LGBT or heterosexual occurs in the phallic phase. From the perspective of
religious and social values, there is no rejection or opposition to human rights.
On the contrary, these values protect human rights. However, the United
Nations' view on human rights for LGBT is contrary to religious values and the
character of a nation.46 The impact caused by LGBT is more detrimental than
beneficial when viewed from its influence on the development of the next
generation, health, or religious values.
According to Ihsan Gumilar, a psychologist from Al-Azhar University,
LGBT is considered a mental illness and is not caused by biological or innate
factors. According to him, there is always an event or incident that makes
someone become LGBT.47 On the other hand, the American Psychiatric
Association (APA) has sent a letter to the Indonesian Psychiatric Specialist
Association (PDSKJI) to encourage them to reconsider the policy that
categorizes homosexuality as a mental health problem.48
4. Health and Human Rights Approach in Responding to LGBT
The American Psychological Association states that sexual orientation
reflects a person's feelings and self-identity. This means that how a person feels
and conceptualizes his or her sexual orientation may not always be reflected in
his or her sexual behavior. Sexual orientation is also related to how a person
understands himself or herself. In other words, a person may have a certain
sexual orientation preference in mind, but not act it out in real behavior.49

45

Jeremy J. Gibbs and Jeremy Goldbach, “Religious Conflict, Sexual Identity, and
Suicidal Behaviors among LGBT Young Adults,” Archives of Suicide Research 19, no. 4
(2015), p. 472–88.
46
Wan Roslili Abd Majid, “Honouring the Religious Rights of the LGBTQ Persons:
An Islamic Perspective,” TAFHIM: IKIM Journal of Islam and the Contemporary World 16, no.
1 (2023), p. 1–33.
47
Carlos A. Chavarría M. et al., “Salud mental e identidad en la diversidad sexual:
desafíos y factores de riesgo en personas LGBTQ+,” Investigación y Pensamiento Crítico 13,
no. 1 (2025), p. 5–11.
48
George Mendelson, “Homosexuality and Psychiatric Nosology,” Australian & New
Zealand Journal of Psychiatry 37, no. 6 (2003), p. 678–83.
49
AbhijitR Rozatkar and Nitin Gupta, “The interplay of sexual orientation, social
discrimination, and legislation: A consensus yet awaited!,” Indian Journal of Social Psychiatry
34, no. 2 (2018), p. 95.
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Environmental factors influence teenager reproductive behavior, including
the influence of family factors. Teenager who engages in premarital sexual
relations often come from families that have experienced divorce or have many
internal conflicts. The relationship between parents and teenagers has a
significant impact, both directly and indirectly, on adolescent premarital sexual
behavior. Research by Soetjiningsih shows that the better the relationship
between parents and teenager, the lower the likelihood of engaging in premarital
sexual behavior.50
Factors that play an important role in teenager premarital sexual behavior
include relationships with parents, peer pressure, level of religiosity, and
exposure to pornographic media. The first experience of gay teenager sexual
activity often occurs in high school or around 17 years of age, with experiences
varying from curiosity, environmental influences, to sexual abuse or
psychological burdens from previous heterosexual relationships.51
With a deeper understanding, LGBT can be viewed not as a natural fitrah,
but as a health disorder that arises due to social and environmental influences.
This explains why LGBT is often considered a deviation that has only emerged
since the time of Prophet Luth (AS). If LGBT is a natural fitrah, it should have
existed since the time of Prophet Adam (AS) as the first human being. This fact
shows that LGBT is considered to deviate from the straight fitrah, just like
polytheism that deviates from the creed of monotheism. The sexual orientation
that is in accordance with human nature is heterosexual, that is loving the
opposite sex, not other sexual orientations.52
As previously stated, LGBT behavior has a significant impact on a
person's health, including:
a. Anal or rectal cancer. Gays who have anal sex have a high risk of getting
anal cancer.
b. Oral cancer. The habit of performing oral sex can cause oral cancer.
Cigarettes are not the only cause of oral cancer, as revealed in a study in
the New England Journal of Medicine published on the Dallasvoice
website.
c. Meningitis or inflammation of the meninges. Meningitis can occur due to
infection by microorganisms, cancer, abuse of certain drugs, and
inflammation of the body. However, according to an article in Detik
50
Marni Sommer and Kristin Mmari, “Addressing Structural and Environmental
Factors for Adolescent Sexual and Reproductive Health in Low- and Middle-Income Countries,”
American Journal of Public Health 105, no. 10 (2015), p. 1973–81.
51
Nani Widya Sari, et. al., “The Enactment of Positive Law against Perpetrators of
Sexual Deviancy in Public Space in Indonesia,” JURIS (Jurnal Ilmiah Syariah) 22, no. 2 (2023),
p. 343.
52
Tamar Shirinian, “The illiberal east: the gender and sexuality of the imagined
geography of Eurasia in Armenia,” Gender, Place & Culture 28, no. 7 (2021), p. 955–74.

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Health, meningitis can also occur due to transmission through sex carried
out by LGB.
d. HIV/AIDS. Generally, LGBT people have a free sex lifestyle with many
partners, so the risk of contracting HIV/AIDS is very high.
Igartua stated that homosexual and bisexual individuals are more
vulnerable to physical and mental health problems, including risky sexual
behavior, alcohol and drug abuse, and depression and suicide. This finding is
supported by Noell & Ochs who showed that individuals with these sexual
orientations tend to smoke, consume alcohol, and abuse drugs more often.53
Lesbian and bisexual women also showed a greater tendency to use alcohol and
cigarettes, due to the discrimination and violence they face, which increases
stress and depression. Maguen et. al, found that homosexual and bisexual
individuals have a higher risk of contracting HIV.54
Beside the impacts that lead to direct physical health, impacts in the
context of psychological health are also experienced by someone with an LGBT
sexual orientation. The LGBT community often faces various challenges that
impact their mental health. Social pressure and discrimination are the main
factors that cause mental health problems among this community. The
victimization and discrimination they experience contribute significantly to the
high level of mental health problems and psychological distress among this
community. One of the main problems faced by the LGBT community is the
lack of sensitivity and understanding from health workers. Many health workers
do not have an adequate understanding of gender and sexual diversity (GSD), so
they cannot provide friendly and inclusive services. In addition, academics who
are not equipped with a comprehensive understanding can also be agents of
discrimination against the LGBT community.55
In Islamic law, the Hadith as a manifestation of the Prophet's law, teaches
the importance of compassion and empathy for others. In this context, health
workers and Muslim communities need to adopt a more empathetic and
inclusive approach to the LGBT community. This includes providing the
necessary mental and emotional support without judgment or discrimination.
Based on current conditions, a more inclusive attitude is needed among
Muslims, to respond the behavior and social conditions of the LGBT group, not
53

David M. Fergusson, et.al., “Is Sexual Orientation Related to Mental Health
Problems and Suicidality in Young People?,” Archives of General Psychiatry 56, no. 10 (1999),
p. 876.
54
Evan J. Basting et al., “Intimate Partner Violence Perpetration Among Sexual
Minority Young Adults: Associations With Alcohol Use, PTSD Symptoms, Internalized
Homophobia, and Heterosexist Discrimination,” Journal of Interpersonal Violence 39, no. 1–2
(2024), p. 312–40.
55
Lucy Jonas, et al., “A systematic review and meta‐analysis investigating the impact
of childhood adversities on the mental health of LGBT+ youth,” JCPP Advances 2, no. 2 (2022),
p. 113.
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to accept it legally and legalize their practices, but instead as a form of religious
education to show the position and nobility of the religion they adhere to.56
This is to ensure that within a certain time period there can be changes in
their behavior and perspectives regarding the behavior they have been doing, by
paying attention to the attitudes, behavior and religious awareness taught to
them by society.
5. Understanding the Prophet's Hadith Guidance: Solutions to Prevent
Sexual Deviance
The hadith that is the primary reference in this article does indeed firmly
question homosexual behavior, including lesbianism. Generally, religious
evidence regarding this behavior is always understood as something that
strongly rejects their existence as something natural without problems.
However, it does not mean that Islam does not have real direction on this matter.
Since the beginning, the issue of relationships between humans, both of different
genders and of the same gender, has never escaped the focus of the Islamic lens.
Many studies mentions related to the prevention of deviant sexual
behavior, one of them is the very large role of parents in instilling healthy sexual
behavior of their children. From many hadiths that talk about this parenting
pattern, among them are the following:
1) Prohibition of exposing and looking at each other's private parts:

‫حدثنا أبو بكر بن أيب شيبة حدثنا زيد بن احلباب عن الضحاك بن عامثن حدثنا زيد بن أسمل عن عبد‬
‫الرمحن بن أيب سعيد اخلدري عن أبيه أن رسول هللا صىل هللا عليه وسمل قال ِل تنظر املرأة اىل عورة‬
‫املرأة وِل ينظر الرجل اىل عورة الرجل‬
Meaning: Has told us Abu Bakr bin Abu Syaibah said: has told us Zaid
bin Al Hubab from Adl Dlahak bin Uthman said: has told us Zaid bin
Aslam from Abdurrahman bin Abu Sa'id Al Khudri from his father that
the Prophet sallallaahu 'alaihi wa sallam said: "Do not let a woman look
at the private parts of other women, and do not let a man look at the
private parts of other men." (Narrated by Ibnu Majah, No. 653).57
2) Awareness of personal sexual and gender identity and not resembling the
opposite sex.

‫حدثنا محمد بن بشار حدثنا غندر حدثنا شعبة عن قتادة عن عكرمة عن ابن عباس ريض هللا عهنام‬
‫قال لعن رسول هللا صىل هللا عليه وسمل املتش هبني من الرجال ابلنساء واملتش هبات من النساء‬
‫ابلرجال اتبعه معرو أخربان شعبة‬
56

Abdullah et al., “The Glorious Qurʾan and Distortion in Its Interpretation in
Malaysia: a Solution in the Views of Muslim Exegetes.”
57
Abi ’Abdillah Muhammad bin Yazid Al-Qazwaini, Sunan Ibnu Majah (Dar Al-Fikr,
2008).
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Re-read Hadith of Prophet Muhammad in the Context of LGBT
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1459

Meaning: Has told us Muhammad bin Basyar has told us Ghundar has told
us Syu'bah from Qatadah from Ikrimah from Ibn Abbas radliallahu
'anhuma he said: "Allah has cursed men who resemble women and women
who resemble men." This hadith is also strengthened by the hadith 'Amru
has preached to us about Syu'bah. (Narrated by Bukhari No. 5434).58
Some of the hadiths of the Prophet PBUH above show how he had given
guidance from an early age on how to cultivate healthy parenting patterns and
empower a good social environment and in turn can create good lifestyle
patterns and social environments, especially in relation to sexual orientation,
sexual behavior and sexual identity. This, once again, is important to do,
because sexual orientation and deviant sexual behavior are greatly influenced by
environmental factors, both internal - such as family - and external such as
relationships with friends and so on, as mentioned in the beginning.
Conclusion
The LGBT phenomenon in the era of disruption requires a more complex
and wise understanding of the implementation of the Prophet's hadith. In Islam,
based on the Hadith of the Prophet, that the practice of LGBT is a fahisyah
behavior, because it is out of the natural human nature. So, in this case, a very
severe punishment is given to LGBT perpetrators based on the text of the Qur'an
and the Hadith of the Prophet, as well as the opinions of Fiqh scholars. In
addition, the impact of LGBT behavior is not only health-related, but also has a
very big psychological and social impact. Diseases such as cancer, HIV, and
other diseases are diseases caused by LGBT practices. Then according to
psychology, LGBT is included in the type of ammarah personality where the
personality is dominated by lust (55%), which is assisted by the power of reason
(30%) and the power of the heart (15%). This personality tends to be a physical
nature that likes to pursue the pleasure principles. If we adhere to the sharia
through the Qur'anic evidence and the Hadith of the Prophet, then the LGBT
phenomenon is not only a mental illness, but also a health disease and social
disease. Thus, several preventive measures based on the hadith are needed to
overcome this phenomenon, including; first, it is forbidden to see each other's
genitals, both between men and men, and between women and women; second,
awareness of personal sexual and genital identity and not resembling the
opposite sex.

58

Muhammad bin Ismail Al-Bukhari, Shahih Bukhari (Beirut: Daar Ibn Al-Katsir,

2001).
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