"Muslims are now like Don Quixote tilting at windmills in a world they no longer understand."

Once were warriors:
Why Islam failed Muslims


By: Ohmyrus  (appx 2005)

I got the idea for the title of this article from a movie I watched – “Once were Warriors”. The movie highlights the social problems of the Maoris. Most of you probably have not seen the show because the movie was made in New Zealand.

Now lets turn our attention to something more serious. Islam was immensely successful in the first few centuries of its birth. It spread like wildfire from Spain to Pakistan. The success was due to the fact that Islam is a warrior religion - the last of its kind today. But the qualities and ethos that led to success are also some of the reasons for its current failure. Today Muslims are among the poorest and most backward people in the world.

Lets take a look at some Islamic beliefs that make no sense unless you realise that Islam was designed to support a war machine. Firstly there is the emphasis of heavenly rewards for its fallen warriors. Just as the ferocious Vikings believed that brave fallen warriors go to Valhalla, Muslims believe that those who are killed in a Holy War (Jihad) go to heaven where they will be rewarded with 72 virgins.

For the conquerors who survived the war, they will get booty and again girls. So either way they win. It is useful for a commander to have brave warriors who do not fear death. Besides this, Muslims are also discouraged from fraternizing with non-Muslims.
("You may (and must) curse...he Infidel ")

The Koran tells Muslims not to take Christians and Jews as friends and also says that Idolaters are filthy. Contempt for non-Muslims lead to hate. Hate is a useful emotion to cultivate in your warriors. Compassion and empathy for the “other” do not make willing warriors.

Another martial value that Islam promotes is discipline. It does this in many ways. Firstly, authority is centralized in one person - Mohammed and later his successors. There is no separation of church and state - or should I say mosque and state. This makes sure that there is no opposition. The Roman emperors too made sure that they were unchallenged by appointing themselves Pontifex Maximus (Chief Priest). This is in sharp contrast to medieval European kings whose ambitions were often opposed by the church.

Next, Islam is highly ritualistic and many rituals and practices appear to a modern person to be pointless. For example, out of the five pillars of Islam, four of them are ritualistic and in themselves do not do any material good. Praying five times a day, declaring Mohammed to be a prophet, going to Mecca to walk round and round the Black Stone and fasting during Ramadan do not by themselves make this a happier, kinder and more prosperous world. The only one of the five pillars that does some good to mankind is the giving of the zakat - alms for the poor. However, this alms giving must be only for Muslims or it does not count. Therefore it benefits only a fifth of mankind.

Would it not be better for the Grand Designer of Islam (whoever that might be) to declare the five pillars to contain prohibitions against murder, theft, adultery and encouragements to perform kindness and assistance to the unfortunate people of the world? Besides these five pillars, Islam has countless other rituals and practices. These include the growing of beards, which hand to use to wash your private parts, which shoe to put on first, what types of body hair you are allowed to remove and so on. Some of these practices and rituals appear meaningless to me but on further examination there is a purpose to them.

The trick is to stop thinking that Islam, like other religions, was designed primarily to uplift humanity from barbarism by making us kinder, more forgiving and so on. It was designed instead to support a war machine. Islamic rituals and practices are designed at least partly to induce discipline and to unite Islam’s early followers who were drawn from many tribes. Lets take a look at the requirement to pray five times a day, facing Mecca.

By praying five times a day, Muslims are reminded to submit to God 5 times a day. By facing Mecca, they are reminded of Arabia and to subtly get Muslims to identify themselves with Arabia. That is also why they insist that you cannot understand the Koran fully unless you know Arabic. Prayers are to be made in Arabic. That is why there are so many Arab wannabes among non-Arab Muslims. This is also why to this day, Muslims are a potential fifth column in western countries. Their loyalty is often to their Ummah and not to the state they live in. Loyalty to their nation state is weak.

Rituals are important as brainwashing tools to instill discipline and loyalty.
Islam's focus on rituals remind me of the rituals in the military. Every morning you have a flag raising ceremony. You salute the officers. You must all be clean shaven and wear the same clothes. You sing patriotic songs. Soldiers perform all manner of rituals designed to promote loyalty, bravery and obedience.

Performing Islam's seemingly meaningless rituals is an affirmation that they do not question the will of God. In practice this meant that they do not question Mohammed and his successors. This is really good military discipline and is something all military leaders want.

Now, lets turn our attention to the issue of apostasy for this is an important way in which Islam imposes discipline. As we all know, Islam is the only religion that insists that apostates be put to death. Muslims equate apostasy as treachery. For others, you are a true Christian, Buddhist or Hindu, only if you truly believe. Threatening people with death does not change what they believe in their hearts and is thus pointless.

This Muslim punishment only makes sense if you imagine yourself as a military commander of an army drawn from many tribes and religions (before conversion). An apostate is seen as someone who wants to defect to the enemy. Thus once again, Islamic teaching only make sense if you view Islam not so much as a religion like others but as a tool for Arab imperialism.

There is another thing that I should mention. According to the Koran and Hadiths, Muslims are allowed to have up to four wives and an unlimited number of slave girls. Having multiple wives actually gave a society constantly warring with its neighbours a military advantage over those that practice monogamy.

War widows can find new husbands and thereby produce children. Women were valued chiefly for their procreation abilities to produce more warriors. Of course in all ancient societies, women were lowly valued but more so in a warlike one where the survival of the society depended on male warriors. This accounts for the extra low status Islam gave women.

But what worked well for a medieval war machine is disastrous for Muslims in the modern world. For the early Muslims, they quickly gained wealth and power after they burst out of their poverty stricken Arabian Peninsula. The Arab war machine was supported by the blind obedience, brotherhood, courage, hatred and high birth rates inspired by Islam. But these same qualities have locked modern Muslims into poverty and often violence.

Without separation of mosque and state, it is difficult to make reforms. Islam is described by its followers as a complete way of life. This means that the ancient detailed instructions have been written down for Muslims to follow in all aspects of life for all time. This reminds me of the specialists and generalists of nature.

Some species like the Koala bear are specialists. They have adapted very well to a certain type of environment – the eucalyptus forests of Australia. But they are vulnerable if there is a change in environment. Generalists on the other hand do not evolve special advantages to thrive in any one environment.

Man is a generalist and can be found living in deserts as well as the frozen ice of the tundra. Had we specialized by growing blubber like the whales, we might thrive very well in the tundra but we can never live in deserts.

Islam is like the specialists. It prospered because its ethos makes it very successful as a medieval war machine when men fought with swords, bows and spears. But these same values make Muslims ill-equipped in an industrial and now post industrial world.

The emphasis on jihad where stained soldiers of Allah are rewarded with virgins in heaven may make great warriors but contribute to suicide bombers and intractable wars against unbelievers.

Conflicts with Muslims seem so hard to resolve as there is a never-ending stream of volunteers to fight in hopes of attaining their places in heaven. There can be no moderates when it comes to going to heaven. Inciting hatred for non-believers does not help the resolution of conflicts. Such thinking is bound to get a reaction from the non-believers they come into contact with.

The desire for war cannot be conducive for economic growth. This is doubly disastrous for Muslims because as I shall later explain, their religion retards economic progress in many ways. War coupled with economic weakness spells disaster. One of the driving force for economic growth is technology. While Islam can create disciplined soldiers, it cannot create good scientists.

As explained earlier, Islam’s ritualistic practices inculcate blind obedience among its followers and not questioning inquisitive minds. The way the Koran is taught in traditional Madrassahs is by memorization. This leaves no room for asking questions. The student is not encouraged to ask questions but only receives wisdom and learning from the teacher. Asking questions risks the student of being accused of blasphemy or unbelief.

The learning process is receptive and not interactive. Great scientists and philosophers do not come from such a passive environment. Human society progresses only if you have people willing to challenge orthodoxy. It should be noted that some of the greatest thinkers, scientists, philosophers, physicians and poets in Islam’s golden age were accused of blasphemy or apostasy. Bashshar Ibn Burd, Avicenna, Averroes, Al-Razi and Al-Ma’arri were most likely apostates.

Next we take a look at Islam’s subordination of women. This keeps them at home. Muslim women are not encouraged to work. It is a fact that women who stay at home tend to produce more children than those who go out to work. A high fertility rate may be a military advantage in an era when men fought with primitive weapons, but this is a handicap in the era of the internet.

Firstly, if women are regarded as second class citizens, there is less incentive to educate them properly. Semi-educated or illiterate mothers will find difficulty in educating their own children. Half the population is women. Therefore half the potential labour force is also women. You are not making full use of your human resources. This is not a new problem.

By Averroes time (1126 – 1198), the problem had manifested itself. Five hundred years after Mohammed, Muslim society already needed reforms. The practices that turned warring Arab tribes into world conquerors were already becoming outdated. This is what he said:

“Women are kept like domestic animals or house plants for purposes of gratification, of a very questionable character besides, instead of being allowed to take part in the production of material and intellectual wealth, and in the preservation of the same.”

Furthermore, a high fertility rate means more mouths to feed. While population pressures could be motivation for impoverished tribes to participate in wars of conquest in the 7th century, this is not an option today. You need industrial might to support a war machine today where wars are complex and expensive.

Today, a high fertility rate leads to poverty in third world countries and poverty stricken countries are advised by development experts to curb their population growth. Related to this issue of high fertility is the early age of some Muslim marriages. All agricultural societies tend to have early marriages. But other societies can be more easily persuaded to change with the times.

Muslim society, on the other hand, is more resistance to change. Thus recently, an Indian Muslim group wants exemption from a law requiring marriage partners to be at least 18 years old. This well-meaning law is aimed at allowing time for people to get a proper education before marriage and child-care.

The problem arises for the Muslim community because of Mohammed’s marriage to 9 year old Aisha. To accept this law would in their eyes be an insult to their holy Prophet. How can a Muslim accept a law, which would have criminalized their Prophet? This case again highlights how Islam is stuck in the 7th century.

Islam is a warrior’s creed that served its early followers well. From impoverished desert tribes, they rose to forge an empire in a short time that stretched from Spain to India. The ethos it engendered – brotherhood for believers, contempt and hatred for non-believers, belief in heavenly rewards for fallen warriors, a high fertility rate (which requires the subordination of women), blind obedience – created formidable warriors.

But these same qualities are handicaps for Muslims in the age of the microchip. Today they lead to poverty, belligerency, war and defeat. Many Muslims look back with fondness to their days of glory and try to recover their former days by using the old methods. That is why there is today a rising tide of Islamic fundamentalism across the Muslim world. They are bewildered at their weakness and look for conspiracy theories. Muslims think their failure is due to some Jewish or American plot not realizing that failure comes from within themselves. They are out of touch with reality.

Once were warriors, Muslims are now like Don Quixote tilting at windmills in a world they no longer understand.

Sydney's Occupied Territories: Lakemba Mosque Miester Sheik Yahya Safi claims no Poof's in Islam.

Thanks to reader Susan, Florida USA, for the following story.

The Kingdom in the Closet


The Atlantic Mobile
Nadya Labi 
May 1, 2007

Yasser, a 26-year-old artist, was taking me on an impromptu tour of his hometown of Jeddah, Saudi Arabia, on a sweltering September afternoon. The air conditioner of his dusty Honda battled the heat, prayer beads dangled from the rearview mirror, and the smell of the cigarette he’d just smoked wafted toward me as he stopped to show me a barbershop that his friends frequent. Officially, men in Saudi Arabia aren’t allowed to wear their hair long or to display jewelry—such vanities are usually deemed to violate an Islamic instruction that the sexes must not be too similar in appearance. But Yasser wears a silver necklace, a silver bracelet, and a sparkly red stud in his left ear, and his hair is shaggy. Yasser is homosexual, or so we would describe him in the West, and the barbershop we visited caters to gay men. Business is brisk.


Leaving the barbershop, we drove onto Tahlia Street, a broad avenue framed by palm trees, then went past a succession of sleek malls and slowed in front of a glass-and-steel shopping center. Men congregated outside and in nearby cafés. Whereas most such establishments have a family section, two of this area’s cafés allow only men; not surprisingly, they are popular among men who prefer one another’s company. Yasser gestured to a parking lot across from the shopping center, explaining that after midnight it would be “full of men picking up men.” These days, he said, “you see gay people everywhere.”


Yasser turned onto a side street, then braked suddenly. “Oh shit, it’s a checkpoint,” he said, inclining his head toward some traffic cops in brown uniforms. “Do you have your ID?” he asked me. He wasn’t worried about the gay-themed nature of his tour—he didn’t want to be caught alone with a woman. I rummaged through my purse, realizing that I’d left my passport in the hotel for safekeeping. Yasser looked behind him to see if he could reverse the car, but had no choice except to proceed. To his relief, the cops nodded us through. “God, they freaked me out,” Yasser said. As he resumed his narration, I recalled something he had told me earlier. “It’s a lot easier to be gay than straight here,” he had said. “If you go out with a girl, people will start to ask her questions. But if I have a date upstairs and my family is downstairs, they won’t even come up.”


Notorious for its adherence to Wahhabism, a puritanical strain of Islam, and as the birthplace of most of the 9/11 hijackers, Saudi Arabia is the only Arab country that claims sharia, or Islamic law, as its sole legal code. The list of prohibitions is long: It’s haram—forbidden—to smoke, drink, go to discos, or mix with an unrelated person of the opposite gender. The rules are enforced by the mutawwa'in, religious authorities employed by the government’s Committee for the Promotion of Virtue and Prevention of Vice.


The kingdom is dominated by mosques and malls, which the mutawwa'in patrol in leather sandals and shortened versions of the thawb, the traditional ankle-length white robe that many Saudis wear. Some mutawwa'in even bear marks of their devotion on their faces; they bow to God so adamantly that pressing their foreheads against the ground leaves a visible dent. The mutawwa'in prod shoppers to say their devotions when the shops close for prayer, several times daily. If they catch a boy and a girl on a date, they might haul the couple to the police station. They make sure that single men steer clear of the malls, which are family-only zones for the most part, unless they are with a female relative. Though the power of the mutawwa'in has been curtailed recently, their presence still inspires fear.


In Saudi Arabia, sodomy is punishable by death. Though that penalty is seldom applied, just this February a man in the Mecca region was executed for having sex with a boy, among other crimes. (For this reason, the names of most people in this story have been changed.) Ask many Saudis about homosexuality, and they’ll wince with repugnance. “I disapprove,” Rania, a 32-year-old human-resources manager, told me firmly. “Women weren’t meant to be with women, and men aren’t supposed to be with men.”


This legal and public condemnation notwithstanding, the kingdom leaves considerable space for homosexual behavior. As long as gays and lesbians maintain a public front of obeisance to Wahhabist norms, they are left to do what they want in private. Vibrant communities of men who enjoy sex with other men can be found in cosmopolitan cities like Jeddah and Riyadh. They meet in schools, in cafés, in the streets, and on the Internet. “You can be cruised anywhere in Saudi Arabia, any time of the day,” said Radwan, a 42-year-old gay Saudi American who grew up in various Western cities and now lives in Jeddah. “They’re quite shameless about it.” Talal, a Syrian who moved to Riyadh in 2000, calls the Saudi capital a “gay heaven.”


This is surprising enough. But what seems more startling, at least from a Western perspective, is that some of the men having sex with other men don’t consider themselves gay. For many Saudis, the fact that a man has sex with another man has little to do with “gayness.” The act may fulfill a desire or a need, but it doesn’t constitute an identity. Nor does it strip a man of his masculinity, as long as he is in the “top,” or active, role. This attitude gives Saudi men who engage in homosexual behavior a degree of freedom. But as a more Westernized notion of gayness—a notion that stresses orientation over acts—takes hold in the country, will this delicate balance survive?


‘They will seduce you’
When Yasser hit puberty, he grew attracted to his male cousins. Like many gay and lesbian teenagers everywhere, he felt isolated. “I used to have the feeling that I was the queerest in the country,” he recalled. “But then I went to high school and discovered there are others like me. Then I find out, it’s a whole society.”


This society thrives just below the surface. During the afternoon, traffic cops patrol outside girls’ schools as classes end, in part to keep boys away. But they exert little control over what goes on inside. A few years ago, a Jeddah- based newspaper ran a story on lesbianism in high schools, reporting that girls were having sex in the bathrooms. Yasmin, a 21-year-old student in Riyadh who’d had a brief sexual relationship with a girlfriend (and was the only Saudi woman who’d had a lesbian relationship who was willing to speak with me for this story), told me that one of the department buildings at her college is known as a lesbian enclave. The building has large bathroom stalls, which provide privacy, and walls covered with graffiti offering romantic and religious advice; tips include “she doesn’t really love you no matter what she tells you” and “before you engage in anything with [her] remember: God is watching you.” In Saudi Arabia, “It’s easier to be a lesbian [than a heterosexual]. There’s an overwhelming number of people who turn to lesbianism,” Yasmin said, adding that the number of men in the kingdom who turn to gay sex is even greater. “They’re not really homosexual,” she said. “They’re like cell mates in prison.”


This analogy came up again and again during my conversations. As Radwan, the Saudi American, put it, “Some Saudi [men] can’t have sex with women, so they have sex with guys. When the sexes are so strictly segregated”—men are allowed little contact with women outside their families, in order to protect women’s purity—“how do they have a chance to have sex with a woman and not get into trouble?” Tariq, a 24-year-old in the travel industry, explains that many “tops” are simply hard up for sex, looking to break their abstinence in whatever way they can. Francis, a 34-year-old beauty queen from the Philippines (in 2003 he won a gay beauty pageant held in a private house in Jeddah by a group of Filipinos), reported that he’s had sex with Saudi men whose wives were pregnant or menstruating; when those circumstances changed, most of the men stopped calling. “If they can’t use their wives,” Francis said, “they have this option with gays.”


Gay courting in the kingdom is often overt—in fact, the preferred mode is cruising. “When I was new here, I was worried when six or seven cars would follow me as I walked down the street,” Jamie, a 31-year-old Filipino florist living in Jeddah, told me. “Especially if you’re pretty like me, they won’t stop chasing you.” John Bradley, the author of Saudi Arabia Exposed: Inside a Kingdom in Crisis (2005), says that most male Western expatriates here, gay or not, have been propositioned by Saudi men driving by “at any time of the day or night, quite openly and usually very, very persistently.”


Many gay expatriates say they feel more at home in the kingdom than in their native lands. Jason, a South African educator who has lived in Jeddah since 2002, notes that although South Africa allows gay marriage, “it’s as though there are more gays here.” For Talal, Riyadh became an escape. When he was 17 and living in Da­mas­cus, his father walked in on him having sex with a male friend. He hit Talal and grounded him for two months, letting him out of the house only after he swore he was no longer attracted to men. Talal’s pale face flushed crimson as he recalled his shame at disappointing his family. Eager to escape the weight of their expectations, he took a job in Riyadh. When he announced that he would be moving, his father responded, “You know all Saudis like boys, and you are white. Take care.” Talal was pleased to find a measure of truth in his father’s warning—his fair skin made him a hit among the locals.


Marcos, a 41-year-old from the Philippines, was arrested in 1996 for attending a party featuring a drag show. He spent nine months in prison, where he got 200 lashes, before being deported. Still, he opted to return; he loves his work in fashion, which pays decently, and the social opportunities are an added bonus. “Guys romp around and parade in front of you,” he told me. “They will seduce you. It’s up to you how many you want, every day.”


‘Gulf Arab Love’
One evening in Jeddah after a sandstorm, I sat in the glass rotunda of a café on Tahlia Street. I’d spent many nights there, interviewing men who were too nervous about being caught with a woman to invite me to their apartments. In a country with no cinemas or clubs or bars, the family sections of cafés and restaurants are popular dating haunts, and during my time in Saudi Arabia, I saw many heterosexual couples talking quietly together, while the girl’s cover—her girlfriends—sat nearby.


On this occasion, I was accompanied by Misfir, 34, who was showing me how to navigate Paltalk, a Web site similar to the one where he met his boyfriend three and a half years ago. Misfir told me that “bottoms”—men willing to be penetrated—are in short supply, and he advised me that if I wanted to generate responses to my postings, I should come up with a screen name that hinted at such willingness. We settled on “jedbut,” and I logged on to the “Gulf Arab Love” chat room, introducing myself as a bottom.


Within minutes, I had more admirers than I could handle. They dispensed with small talk, asking for my “ASL”—age, size, and location—without preamble. “Jeddah_bythesea” cited his private dimensions and sent electronic “nudges” when I was slow to respond. “Jedbuilt” pressed me to continue the conversation by phone, but I was distracted by the flirty attentions of jed-to-heart.” However, jed-to-heart’s tone changed when I revealed I was a journalist:


JED-TO-HEART: I lie 


JEDBUT: who do you lie to? 


JED-TO-HEART: I lie in my work 


JED-TO-HEART: with my family 


JED-TO-HEART: but I’m gay 


JED-TO-HEART: I can’t say I’m gay 


JEDBUT: is that hard? to lie? do you tell people you like women? 


JED-TO-HEART: that why I lie 


JEDBUT: what do you think your family will do if they find out? 


JED-TO-HEART: yes 


JEDBUT: are you married? 


JED-TO-HEART: ohhhhhhhhhhhhh I think I will kill myselif
He went on to write that he kept his sexual preference a secret from just about everyone, including his wife of five years.


Back in Gulf Arab Love the next day, I encountered “Anajedtop,” who said he liked both men and women; he too was married. I told him I was a journalist, and we chatted for a bit. I asked him if we could meet. He was hesitant, but he seemed curious to find out whether I was for real. We arranged to get together that evening at the Starbucks on Tahlia Street. I waited for him in the family section, which opens out onto the mall and is surrounded by a screen of plants. A mall guard patrolled just outside. At first, Anajedtop avoided my eyes, directing his comments to my male interpreter. “I went in [the chat room] to get an idea of the bad people in those rooms so that God will keep me away from those kinds of things,” he said, his leg jiggling nervously. He abandoned this weak cover story as our conversation progressed.


He claimed to prefer women, though he admitted that few women frequent the Gulf Arab Love chat room. In the absence of women, he said, he’d “go with” a guy. “I go in and put up an offer,” he said. “I set the tone. I’m in control.” To be in control, for Anajedtop, meant to be on top. “It’s not in my nature to be a bottom,” he said. I asked him whether he was gay, and he responded, “No! A gay is against the norm. Anybody can be a top, but only a gay can be a bottom.” He added, “The worst thing is to be a bottom.”


The call to prayer sounded over a loudspeaker, and his leg began shaking more insistently; he put a hand on his knee in a futile attempt to still it. The guard hovered. “I’m worried the mutawwa'in might come,” Anajedtop said, and rushed off to catch the evening prayer.


What is ‘gay’?
In The History of Sexuality, a multivolume work published in the 1970s and ’80s, Michel Foucault proposed his famous thesis that Western academic, medical, and political discourse of the 18th and 19th centuries had produced the idea of the homosexual as a deviant type: In Western society, homosexuality changed from being a behavior (what you do) to an identity (who you are).


In the Middle East, however, homosexual behavior remained just that—an act, not an orientation. That is not to say that Middle Eastern men who had sex with other men were freely tolerated. But they were not automatically labeled deviant. The taxonomy revolved around the roles of top and bottom, with little stigma attaching to the top. “‘Sexuality’ is distinguished not between ‘homosexual’ and ‘heterosexual’ but between taking pleasure and submitting to someone (being used for pleasure),” the sociologist Stephen O. Murray explains in the 1997 compilation Islamic Homosexualities: Culture, History, and Literature. Being a bottom was shameful because it meant playing a woman’s role. A bottom was not locked into his inferior status, however; he could, and was expected to, leave the role behind as he grew older. “There may be a man, and he likes boys. The Saudis just look at this as, ‘He doesn’t like football,’” Dave, a gay American teacher who first moved to Saudi Arabia in 1978, told me. “It’s assumed that he is, as it were, the dominant partner, playing the man’s role, and there is no shame attached to it.” Nor is the dominant partner considered gay.


However much this may seem like sophistry, it is in keeping with a long-standing Muslim tradition of accommodating homosexual impulses, if not homosexual identity. In 19th-century Iran, a young beardless adolescent was considered an object of beauty—desired by men—who would grow naturally into an older bearded man who desired youthful males. There, as in much of the Islamic world, sexual practices were “not considered fixed into lifelong patterns of sexual orientation,” as Afsaneh Najmabadi demonstrates in her 2005 book, Women With Mustaches and Men Without Beards: Gender and Sexual Anxieties of Iranian Modernity. A man was expected to marry, and as long as he fulfilled his procreative obligations, the community didn’t probe his extracurricular activities.


A magazine editor in Jeddah told me that many boys in Mecca, where he grew up, have sexual relations with men, but they don’t see themselves as gay. Abubaker Bagader, a human-rights activist based in Jeddah, explained that homosexuality can be viewed as a phase. “Homosexuality is considered something one might pass by,” he said. “It’s to be understood as a stage of life, particularly at youth.” This view of sexual behavior, in combination with the strict segregation of the sexes, serves to foster homosexual acts, shifting the stigma onto bottoms and allowing older men to excuse their younger behavior—their time as bottoms—as mere youthful transgressions.


In Islamic Homosexualities, the anthropologist Will Roscoe shows that this “status-differentiated pattern”— whereby it’s OK to be a top but not a bottom—has its roots in Greco-Roman culture, and he emphasizes that the top-bottom power dynamic is commonly expressed in relations between older men and younger boys. Yasmin, the student who told me about the lesbian enclave at her college, said that her 16-year-old brother, along with many boys his age, has been targeted by his male elders as a sexual object. “It’s the land of sand and sodomites,” she said. “The older men take advantage of the little boys.” Dave, the American educator, puts it this way: “Let’s say there’s a group of men sitting around in a café. If a smooth-faced boy walks by, they all stop and make approving comments. They’re just noting, ‘That’s a hot little number.’”


The People of Lot
Yet a paradox exists at the heart of Saudi conceptions of gay sex and sexual identity: Despite their seemingly flexible view of sexuality, most of the Saudis I interviewed, including those men who identify themselves as gay, consider sodomy a grave sin. During Ramadan, my Jeddah tour guide, Yasser, abstains from sex. His sense of propriety is widely shared: Few gay parties occur in the country during the holy month. Faith is a “huge confusion” for gay Muslims, Yasser and others told me. “My religion says it’s forbidden, and to practice this kind of activity, you’ll end up in hell,” he explains. But Yasser places hope in God’s merciful nature. “God forgives you if, from the inside, you are very pure,” he said. “If you have guilt all the time while you’re doing this stuff, maybe God might forgive you. If you practice something forbidden and keep it quiet, God might forgive you.” Zahar, a 41-year-old Saudi who has traveled widely throughout the world, urged me not to write about Islam and homosexuality; to do so, he said, is to cut off debate, because “it’s always the religion that holds people back.” He added, “The original points of Islam can never be changed.” Years ago, Zahar went to the library to ascertain just what those points are. What he found surprised him. “Strange enough, there is no certain condemnation for that [homosexual] act in Islam. On the other hand, to have illegal sex between a man and a woman, there are very clear rules and sub-rules.”


Indeed, the Koran does not contain rules about homosexuality, says Everett K. Rowson, a professor at New York University who is working on a book about homosexuality in medieval Islamic society. “The only passages that deal with the subject unambiguously appear in the passages dealing with Lot.”


The story of Lot is rendered in the Koran much as it is in the Old Testament. The men of Lot’s town lust after male angels under his protection, and he begs them to have sex with his virgin daughters instead:


Do ye commit lewdness / such as no people / in creation (ever) committed / before you? For ye practice your lusts / on men in preference / to women: ye are indeed / a people transgressing beyond / bounds.
The men refuse to heed him and are punished by a shower of brimstone. Their defiance survives linguistically: In Arabic, the “top” sodomite is luti, meaning “of [the people of] Lot.”


This surely suggests that sodomy is considered sinful, but the Koran’s treatment of the practice contrasts with its discussions of zina—sexual relations between a man and a woman who are not married to each other. Zina is explicitly condemned:


Nor come nigh to adultery: / for it is a shameful (deed) / and an evil, opening to the road / (to other evils).
The punishment for it is later spelled out: 100 lashes for each party. The Koran does not offer such direct guidance on what to do about sodomy. Many Islamic scholars analogize the act to zina to determine a punishment, and some go so far as to say the two sins are the same.


Two other key verses deal with sexual transgression. The first instructs:


If any of your women / are guilty of lewdness, / take the evidence of four / (reliable) witnesses from amongst / you/ against them; and if they testify, / confine [the women] to houses until / death do claim them, / or God ordain them / some (other) way.
But what is this “lewdness”? Is it zina or lesbianism? It is hard to say. The second verse is also ambiguous:


If two men among you / are guilty of lewdness, / punish them both. / If they repent and amend, / leave them alone …
In Arabic, the masculine “dual pronoun” can refer to two men or to a man and a woman. So again—sodomy, or zina?


For many centuries, Rowson says, these verses were widely thought to pertain to zina, but since the early 20th century, they have been largely assumed to proscribe homosexual behavior. He and most other scholars in the field believe that at about that time, Middle Eastern attitudes toward homosexuality fundamentally shifted. Though same-sex practices were considered taboo, and shameful for the bottom, same-sex desire had long been understood as a natural inclination. For example, Abu Nuwas—a famous eighth-century poet from Baghdad—and his literary successors devoted much ink to the charms of attractive boys. At the turn of the century, Islamic society began to express revulsion at the concept of homosexuality, even if it was confined only to lustful thoughts, and this distaste became more pronounced with the influx of Western media. “Many attitudes with regard to sexual morality that are thought to be identical to Islam owe a lot more to Queen Victoria” than to the Koran, Rowson told me. “People don’t know—or they try to keep it under the carpet—that 200 years ago, highly respected religious scholars in the Middle East were writing poems about beautiful boys.”


Even Muhammad ibn Abd al-Wahhab—the 18th- century religious scholar who founded Wahhabism—seems to draw a distinction between homosexual desires and homosexual acts, according to Natana DeLong-Bas, the author of Wahhabi Islam: From Revival and Reform to Global Jihad (2004). The closest Abd al-Wahhab came to touching upon the topic of homosexuality was in a description of an effeminate man who is interested in other men at a wedding banquet. His tone here is tolerant rather than condemnatory; as long as the man controls his urges, no one in the community has the right to police him.


Religious scholars have turned to the hadith—the sayings and doings of the Prophet Muhammad—to supplement the Koran’s scant teachings about sodomy and decide on a punishment. There are six canonical collections of hadith, the earliest recorded two centuries after Muhammad’s death. The two most authoritative collections, Rowson says, don’t mention sodomy. In the remaining four, the most important citation reads: “Those whom you find performing the act of the people of Lot, kill both the active and the passive partner.” Though some legal schools reject this hadith as unreliable, most scholars of Hanbalism, the school of legal thought that underpins the official law of the Saudi kingdom, accept it. It may have provided the authority for the execution this February. (Judges will go out of their way to avoid finding that an act of sodomy has occurred, however.)


‘Don’t Ask, Don’t Tell’
The gay men I interviewed in Jeddah and Riyadh laughed when I asked them if they worried about being executed. Although they do fear the mutawwa'in to some degree, they believe the House of Saud isn’t interested in a widespread hunt of homosexuals. For one thing, such an effort might expose members of the royal family to awkward scrutiny. “If they wanted to arrest all the gay people in Saudi Arabia,” Misfir, my chat-room guide, told me—repeating what he says was a police officer’s comment—“they’d have to put a fence around the whole country.”


In addition, the power of the mutawwa'in is limited by the Koran, which frowns upon those who intrude on the privacy of others in order to catch them in sinful acts. The mandate of the Committee on the Promotion of Virtue and Prevention of Vice is specifically to regulate behavior in the public realm. What occurs behind closed doors is between a believer and God.


This seems to be the way of the kingdom: essentially, “Don’t Ask, Don’t Tell.” Private misbehavior is fine, as long as public decorum is observed. Cinemas are forbidden, but people watch pirated DVDs. Drinking is illegal, but alcohol flows at parties. Women wrap their bodies and faces in layers of black, but pornography flourishes. Gay men thrive in this atmosphere. “We really have a very comfortable life,” said Zahar, the Saudi who asked me not to write about homosexuality and Islam. “The only thing is the outward showing. I can be flamboyant in my house, but not outside.”


This strikes many Saudis as a reasonable accommodation. Court records in Saudi Arabia are generally closed, but anecdotal evidence suggests that the mutawwa'in are most likely to punish men who are overtly effeminate— those whose public behavior advertises a gayness that others keep private.


Filipinos, who have little influence and less familiarity with the demands of a double life, seem to be especially vulnerable. When I asked Jamie, the Filipino who says he gets followed down the street by Saudi men, whether he was gay, he answered, with a high giggle, “Obviously!” But he has paid a price for his flamboyant manner. He used to wear his thick black hair down to his shoulders, concealing it with a baseball cap in public, until recently, when he ran into a man in a shortened thawb at a coffee shop. The mutawwa asked for his work permit. Even though he produced one, Jamie was shoved into an SUV and driven to a police station.


“Are you gay?” a police officer asked after pulling off Jamie’s cap and seeing his long hair. “Of course not,” Jamie said. He challenged the cop to find a violation, and the officer confirmed the mutawwa’s report that Jamie was wearing makeup, dressing like a woman, and flirting. After spending a night in jail, Jamie was taken to mutawwa'in headquarters in Jeddah, and a mutawwa interrogated him again. When he tried to defend himself, the mutawwa asked him to walk, and Jamie strode across the room in what he considered a manly fashion. He was eventually allowed to call his boss, who secured his release. Jamie cut his hair—not out of fear, he says, but because he didn’t want to bother his boss a second time.


Jamie laughed as he told me of his attempts at dissimulation; though the stakes can be high, efforts to stamp out homosexuality here often do seem farcical. The mutawwa'in get to play the heavies, the government goes through the motions, and the perps play innocent—Me? Gay? Few people in the kingdom, other than the mutawwa'in, seem to take the process seriously. When the mutawwa'in busted the party that led to Marcos’s deportation, they separated the “showgirls” wearing drag from the rest of the partygoers, and then asked everyone but the drag queens to line up against the wall for the dawn prayer. At the first of the three ensuing trials, Marcos and the 23 other Filipinos who’d been detained were confronted with the evidence from the party: plastic bags full of makeup, shoes, wigs, and pictures of the defendants dressed like women. When the Filipinos were returned to their cells, they began arguing about who had looked the hottest in the photos. And even after his punishment and deportation, Marcos was unfazed; when he returned to Jeddah, it was under the same name.


The threat of a crackdown always looms, however. In March 2005, the police crashed what they identified as a “gay wedding” in a rented hall near Jeddah; according to some sources, the gathering was only a birthday party. (Similar busts have occurred in Riyadh.) Most of the party­goers were reportedly released without having to do jail time, but the arrests rattled the gay community; at the time of my visit, party organizers were sticking to more-intimate gatherings and monitoring guest lists closely.


The Closeted Kingdom
To be gay in Saudi Arabia is to live a contradiction—to have license without rights, and to enjoy broad tolerance without the most minimal acceptance. The closet is not a choice; it is a rule of survival.


When I asked Tariq, the 24-year-old in the travel industry, whether his parents suspected he was gay, he responded, “Maybe they feel it, but they have not come up to me and asked me. They don’t want to open the door.” Stephen Murray, the sociologist, has called this sort of denial “the will not to know”—a phrase that perfectly captures Saudi society’s defiant resolve to look the other way. Acknowledging homosexuality would harden a potentially mutable behavior into an identity that contradicts the teachings of Islam, to the extent that Islam deals with the subject. A policy of official denial but tacit acceptance leaves space for change, the possibility that gay men will abandon their sinful ways. Amjad, a gay Palestinian I met in Riyadh, holds out hope that he’ll be “cured” of homosexuality, that when his wife receives her papers to join him in Saudi Arabia, he’ll be able to break off his relationship with his boyfriend. “God knows what I have in my heart,” he said. “I’m trying to do the best I can, obeying the religion. I’m fasting, I’m praying, I’m giving zakat [charity]. All the things that God has asked us to do, if I have the ability, I will do it.”


Amjad cited a parable about two men living in the same house. The upstairs man was devout and had spent his life praying to God. The downstairs man went to parties, drank, and committed zina. One night, the upstairs man had the urge to try what the downstairs man was doing. At the same moment, the downstairs man decided to see what his neighbor was up to. “They died at the stairs,” Amjad said. “The one going down went to hell. The one going up went to heaven.” For Amjad to accept a fixed identity as a gay man would be to forgo the possibility of ever going upstairs.


But as the Western conception of sexual identity has filtered into the kingdom via television and the Internet, it has begun to blur the Saudi view of sexual behavior as distinct from sexual identity. For example, although Yasser is open to the possibility that he will in time grow attracted to women, he considers himself gay. He says that his countrymen are starting to see homosexual behavior as a marker of identity: “Now that people watch TV all the time, they know what gay people look like and what they do,” he explains. “They know if your favorite artist is Madonna and you listen to a lot of music, that means you are gay.” The Jeddah-based magazine editor sees a similar trend. “The whole issue used to be whether that guy was a [top] or a bottom,” he told me. “Now people are getting more into the concept of homosexual and straight.”


But new recognition of this distinction has not brought with it acceptance of homosexuality: Saudis may be tuning in to Oprah, but her tell-all ethic has yet to catch on. Radwan, the Saudi American, came out to his parents only after spending time in the United States—and the experience was so bad that he’s gone back into the closet. His father, a Saudi, threatened to kill himself, then decided that he couldn’t (because suicide is haram), then contemplated killing Radwan instead. “In the end,” Radwan told me, “I said, ‘I’m not gay anymore. I’m straight.’” Most of his gay peers choose to remain silent within their families. Yasser says that if his mother ever found out he’s gay, she would treat him as if he were sick and take him to psychologists to try to find a cure.


Zahar, at 41, has managed the unusual feat of staving off marriage without revealing himself to be gay. Marriage would devastate him, he says, and exposure of his homosexuality would devastate his family. So Zahar has employed an elaborate series of stratagems: a fake girlfriend, a fake engagement to a sympathetic cousin, the breaking off of the engagement. As he put it, “I schemed, and I planned. I don’t like to con people, but I had to do that for my family.”


In the West, we would expect such subterfuge to exact a high psychological cost. But a closet doesn’t feel as lonely when so many others, gay and straight, are in it, too. A double life is the essence of life in the kingdom—everyone has to keep private any deviance from official norms. The expectation that Zahar would maintain a public front at odds with his private self is no greater than the expectations facing his straight peers. Dave, the gay American I met, recalled his surprise when his boyfriend of five years got married, and then asked him to go to the newlyweds’ apartment to “make the bed up the way you make it up,” for the benefit of the bride. “Saudis will get stressed about things that wouldn’t cause us to blink,” Dave said. “But having to live a double life, that’s just a normal thing.”


Most of the gay men I interviewed said that gay rights are beside the point. They view the downsides of life in Saudi Arabia—having to cut your hair, or hide your jewelry, or even spend time in prison for going to a party—as minor aggravations. “When I see a gay parade [in trips to the West], it’s too much of a masquerade for attention,” Zahar said. “You don’t need that. Women’s rights, gay rights—why? Get your rights without being too loud.”


Embracing gay identity, generally viewed in the West as the path to fuller rights, could backfire in Saudi Arabia. The idea of being gay, as opposed to simply acting on sexual urges, may bring with it a deeper sense of shame. “When I first came here, people didn’t seem to have guilt. They were sort of ‘I’ll worry about that on Judgment Day,’” Dave said. “Now, with the Internet and Arabia TV, they have some guilt.” The magazine editor in Jeddah says that when he visits his neighbors these days, they look back at their past sexual encounters with other men regretfully, thinking, “What the hell were we doing? It’s disgusting.”


When Radwan arrived in Jeddah, in 1987, after seeing the gay-rights movement in the United States firsthand, he wanted more than the tacit right to quietly do what he chose. “Invisibility gives you the cover to be gay,” he said. “But the bad part of invisibility is that it’s hard to build a public identity and get people to admit there is such a community and then to give you some rights.” He tried to rally the community and encourage basic rights—like the right not to be imprisoned. But the locals took him aside and warned him to keep his mouth shut. They told him, “You’ve got everything a gay person could ever want.”

When Muslim Man Man / Master Slave Love goes wrong.

Sydney's Occupied Territories: Lakemba Mosque Miester Sheik Yahya Safi claims no Poof's in Islam.

Now Hold on to your sox ,the following from The Sheik at Winds of Jihad

Anal Sex Approved by Allah and Prophet Muhammad

by SHEIKYERMAMI on JULY 6, 2012Homosexuals & PedophilesAmerican doctors are trying to teach Afghani men that they are getting sexually transmitted diseases from the anal sex they are having with each other. The docs are telling these men that they must stop the practice.The problem is, though, that these Afghani men refuse to take the doctor’s advice because they say it is their cultural practice. In fact, they say that the Koran tells them to do this.The Fox report includes this statement by an Afghani that surely reflects his cultural bias on the issue. The report mentions that the U.S. medical personnel was trying to tell these men that sex with women will keep them from getting these diseases. The Fox News report said, “when it was explained to him what was necessary, he reacted with disgust and asked:‘How could one feel desire to be with a woman, who God has made unclean, when one could be with a man, who is clean? Surely this must be wrong.’”Anal Sex Approved by Allah and Prophet MuhammadSex in Islam 6 July 2012By Amar KhanIn Pakistan, the mullahs are notorious for child abuse and molestation. Every day, we hear news about a mullah sodomizing his beardless student. It is very common in Pakistan. Almost every one knows what happens in madrassas. Even one of my friends narrowly escaped from being sodomized by his Quranic teacher when he was taking the Quran memorizing lessons.But why do these mullahs commit such a thing, allegedly condemned in Islam? Muslims are most vocal in commending sodomy, homosexuality in words? They are known to attack homosexuals in Europe.

          Continued ...............