Family Institution and LGBT Issue: Buddhism and Islamic Perspective

An individual assignment for Study of Religion 2 Class (under Assoc. Prof. Dr. Kamar Oniah Kamaruzaman) 

Opening Remarks

Cultures on this present day, whether in the West or in the East, are facing the new fatal flaw- LGBT. This term is an encompassing term that includes lesbian, gay, bisexual and transgender, which can be construed as anyone whose behaviour departs significantly from the norms of the gender suggested by his or her anatomy at birth[1]. Most people will come across the word LGBT when they saw a man kissing another man with passion or a girl with another girl doing the weird things together. Besides, seeing a man meeting a girl on day and during night have another date with a man and looking at the crowds of men wearing the girl clothes with make-up face and act more feminine than a real woman, and vice-versa, will make people reacts, thinks many things.

            Talking about life, the closest relationship with it is the element of faith and religion. Pertaining to the issue of LGBT, this paper will be discussing on Buddhism view on this issue and its concept of family institution, and then followed by Islamic principles in the same aspects. The last paragraphs will be on the brief commentary and comparisons between both religions dimensions.

Stances of Buddhism on family institution and LGBT

Family Institution

Buddhism is a religion that is not god-centred as its focus is more on people and educating people to betterment. Furthermore, it is more into spirituality and focus to Buddha whom the Buddhist considered as the Teacher[2]. In Siddhartha Gautama Buddha lifetime, he did not put any doctrinal standards or institutional models of the family[3]. Besides, in the story of Gautama Buddha himself left his family and familial obligation in order to find the enlightenment.

            Marriage is regarded entirely as personal and individual concern and not as religious duty[4]. However, for many Buddhist, in the East or the West, there is no great problem and the laymen live in a normal life, married as others do. And their custom is, they seek the blessing from the bikhhus after the civil-wedding ceremony has been performed[5]. Thus, the family institution is merely a personal business and that is the role of the parents to build their own structure of family by giving proper education, life and maintaining themselves based on the five precepts.

LGBT Issues

Within the five precepts, that is the prohibitions to all Buddhist; one of it is avoiding sexual misconduct. Thus, the issue of LGBT is quite debatable among Buddhist as they questioning on being a gay, lesbian, bisexual and transgender; are they wrong in sexual conduct? As the Gautama Buddha never talk on this matter, the role of discussion is taking by the current leader of Buddhist communities. In Western Buddhism, there seems to be a growing acceptance of consensual and safe same-sex sexual activities as moral meanwhile, in many Asian countries, cultural influences cause many Buddhists to continue of a long tradition of considering same-sex behaviour to be a form of sexual misconduct, no matter what the nature of the relationship is[6].         

            However, the non-consistence of Dalai Lama position from no to yes when he threw his considerable moral weight behind gay marriage, condemning homophobia and saying sex was fine as long as it was consensual. Furthermore, he stated that gay-marriage is ultimately individual business[7].

            Thus, this subject is still not in a definite conclusion whether it is legal to practice LGBT or not. But from my readings, observances and Buddhist friend, most of the laymen from Buddhism communities are open and accept the LGBT as this concern is only the private affair.

Stances of Islam on family institution and LGBT

Family Institution

Islam pays much attention on family foundation, as it is the basis of the development of society. This issue is so much related with the marriage; the agreement between spouses, responsibilities et cetera. Marriage in Islam is a bond of love and mercy and not only relates to the intercourse between husband and wife but also the families of both parties[8]. Thus, the need to be in proper way towards marriage is important; witnesses, agreement from wali (authoritative guardians). The importance of legal marriage is to guarding peoples from wrong conduct and the most important to protect the legality of the offspring. Therefore, sex outside marriage is strictly prohibited.

LGBT Issues

A majority of Muslim, regardless of Sunni or Shia, do have a very negative perception towards people of LGBT. According to the Quranic verses, there are stories on the people of Lot whom Allah punished them for practicing homosexual (sadomy) even they were advised by prophet not to do so. Yet Lot a.s also gave few solutions including offering his daughters[9]. Besides, there are many of the Quranic verses also mentioning the men and women need to each other[10]. Furthermore, Allah had created Eve as the complement to the needs of the humans. And regarding transgender, Islam stresses the point that women should not dress like men and men should not imitate women[11].

            Despite the acts are consider as sinful and shameful, but now the acceptance of LGBT people will spread massively among Muslims communities as some revivalist or so-call Muslim scholars put their support in this matter. For example, Muslims for Progressive Values (MPV), Al-Fatiha, Jaringan Islam Liberal and few more movements are putting their effort in placing the rights to the LGBT people.

Conclusion

Commentaries and Comparison

Other than preserving the faith dimension, a religious community should also be taking care of the social stability. The issue on threats to gender are threat to social order. In my point of view, logically the LGBT is the dangerous maladies for all communities that can cause many negative impacts towards many aspects of life; the continuity of progeny, health, mental, conflicting identity sundry.

            Buddhism and Islam, both are sharing the principles of maintaining peace and harmony and urge their adherer to live this life in a better way for the sake of next life too. Thus, the religion should be the strongest foundation for people to get this life right. However, in Buddhism, I can see the imbalance of life between the monastic communities and the lay Buddhist. The Vinayana expects the monastic to refrain from all sexual activities[12], meanwhile in Islamic tradition, whoever you are; the scholars, religious leaders or ordinary Muslims, they can have their own families, having children et cetera. In the same way, Muslims have to perform the duties as a good adherer without neglecting their responsibilities towards family and society.

Both religions seem holding the same position on concerning the natural tendency of relationship between male and female and upholding the masculinity and femininity of human beings. Notwithstanding their understanding of living nature, the adherers today are brave enough to question and alter the foundation of religion and understanding to suit their own life. Thus, it is clearly therefore, both particular religions should have a clear benchmark and spread to masses for them to understand the real situation in order to get this life in righteous and free from the social illness that can cause chaos for this life. Furthermore, in my point of view this conflict can be resolved by all the parties sitting together and make a massive effort to cease the crisis. 

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[1] Solomon, A. (2013). Transgender. In Far From The Tree (1st ed., p. 599). New York: Simon & Schuster.

[2] Kamar Oniah, K. (2013). Explaining Buddhism and Islam. In Religion and Pluralistic Co-existence (1st ed., p. 194). Kuala Lumpur: IIUM Press.

[3] Buddhism - Buddhism And The Family. (n.d.). Retrieved December 13, 2014, from http://family.jrank.org/pages/183/Buddhism-Buddhism-Family.html

[4] Maha Thera, K. (n.d.). What Buddhists Believe - Religion of Freedom. Retrieved December 13, 2014, from http://www.budsas.org/ebud/whatbudbeliev/277.htm

[5] Walshe, M. (1986). Marriage. In Buddhism and Sex (3rd ed., p. 6). Sri Lanka: The Wheel Publication.

[6] Buddhism and homosexuality. (n.d.). Retrieved December 13, 2014, from http://religioustolerance.org/hom_budd.htm

[7]Dalai Lama: Gay marriage is 'OK' Retrieved December 13, 2014, from http://www.telegraph.co.uk/news/religion/10682599/Dalai-Lama-Gay-marriage-is-OK.html

[8] Riadh, E. (1982). Islam. In Comparative religions: A modern textbook (1st ed., p. 178). Poole [England: Blandford Press ;.

[9] The Holy Qur’an 7:80-81, 11:78

[10] The Holy Quran 2:187, 4:34, 4:1

[11] Ibid. Riadh, E, p.188

[12] Corles, R. (2004). Towards a Queer Dharmology of Sex. Culture and Religion, 5(2), 230-230.

“Should any bhikkhu having undertaken the bhikkhus’ training rules and way of life and having [still] neither disclaimed the training-rule nor declared his inability [to keep it], engage in sexual intercourse even with a female animale, he is defeated and no more in communion. (Patimokkha 19666, 18, precept 1:1”