Gay Muslims Find Freedom, of a Sort, in the U.S. </NYT_HEADLINE> language=JavaScript type=text/JavaScript>function getSharePasskey() { return 'ex=1352178000&en=35a4998a5f13f3da&ei=5124';}</SCRIPT> language=JavaScript type=text/JavaScript> function getShareURL() { return encodeURIComponent('http://www.nytimes.com/2007/11/07/us/07gaymuslim.html'); } function getShareHeadline() { return encodeURIComponent('Gay Muslims Find Freedom, of a Sort, in the U.S.'); } function getShareDescription() { return encodeURIComponent('For gay Muslims, change may come via the reassessment of sacred texts used to condemn homosexuality.'); } function getShareKeywords() { return encodeURIComponent('Homosexuality,Muslim-Americans,Islam,Mosques,Freedom and Human Rights'); } function getShareSection() { return encodeURIComponent('us'); } function getShareSectionDisplay() { return encodeURIComponent('National'); } function getShareSubSection() { return encodeURIComponent(''); } function getShareByline() { return encodeURIComponent('By NEIL MACFARQUHAR'); } function getSharePubdate() { return encodeURIComponent('November 7, 2007'); } </SCRIPT> </NYT_BYLINE> <NYT_TEXT>

SAN FRANCISCO �?About 15 people marched alongside the Muslim float in this city’s notoriously fleshy Gay Pride Parade earlier this year, with various men carrying the flags of Egypt, Lebanon, Palestine and Turkey and even Iran’s old imperial banner.

While other floats featured men dancing in leather Speedos or women with scant duct tape over their nipples, many Muslims were disguised behind big sunglasses, fezzes or kaffiyehs wrapped around their heads.

Even as they reveled in newfound freedom compared with the Muslim world, they remained closeted, worried about being ostracized at the mosque or at their local falafel stand.

“They’re afraid of the rest of the community here,�?said Ayman, a stocky 31-year-old from Jordan, who won asylum in the United States last year on the basis of his sexuality. “It’s such a big wrong in the Koran that it is impossible to be accepted.�?/P>

For gay Muslims, change may come via a nascent body of scholarship in minority Muslim communities where the reassessment of sacred texts used to damn homosexuality is gaining momentum.

In traditional seats of Islamic learning, like Egypt and Iran, punishment against blatant homosexual activity, not to mention against trying to establish a gay rights movement, can be severe. These governments are prone to label homosexuality a Western phenomenon, as happened in September when Iran’s president, Mahmoud Ahmadinejad, spoke at Columbia University. But far more leeway to dissect the topic exists in places where gay rights are more protected.

As a rule, gay Muslim activists lacked the scholarly grounding needed to scrutinize time-honored teachings. But that is changing, activists say, partly because no rigid clerical hierarchy exists in the West to bar such research.

Nonetheless, gaining acceptance remains such a hurdle that Muslims in the United States hesitate. Imam Daayiee Abdullah, 53, a black convert to Islam, was expelled from a Saudi-financed seminary in Virginia after the school found out he is gay. His effort to organize a gay masjid, or mosque, in Washington failed largely out of fear, he said.

“You have these individuals who say that they would blow up a masjid if it was a gay masjid,�?he said. Mr. Abdullah and other scholars argue that there is no uncontested record of the Prophet Muhammad addressing homosexuality and that examples of punishment would surely exist had he been hostile.

Mirroring the feminist school of Islam, gay advocates pursue a holistic interpretation that emphasizes accepting everyone as equally God’s creation.

Most Koranic verses treating same-sex relations are ambiguous, said Omid Safi, an Islamic studies professor at the University of North Carolina at Chapel Hill. “They are talking about an ‘abomination,’�?Professor Safi said, “but what an abomination is remains open to interpretation.�?

Since the primary Koranic verses used to condemn homosexuality also suggest male rape, the progressive reading is that the verses revile using sex as domination, said Scott Kugle, an American convert and university professor who specializes in the topic. The arguments are not entirely modern; some are drawn from a medieval scholar in Andalusia, once a seat of enlightened Muslim governance, he said.

The classical attitude toward lesbians is even murkier, Mr. Kugle added, because sex was defined as penetration.

Hostility is rooted in the Koranic story of Lot, which parallels the biblical Sodom and Gomorrah. At Al-Tawhid Mosque in San Francisco, the imam, Hassan al-Jalal, a Yemeni with a short beard, printed a sheaf of Koranic verses that he said condemned homosexuals.

“This is the main sin in Islam,�?Mr. Jalal said, describing how the town housing Lot’s tribe was lifted high into the sky and then dropped, killing all in the town before they were buried under what is now the Dead Sea. “He sent the flood to clean the earth from AIDS. There were no doctors at that time, but God knew they had a virus.�?/P>

All sects mandate capital punishment, he argued, although others differ. “Sunni, Shiite, they all agree that they have to be killed. But who does it? Not me or you, only by law.�?/P>

Muslim clerics reject being gay as biologically coded and advise anyone with homosexual stirrings to avoid temptation. They see America as rife with it given practices like open gym showers.

The hostility pushes some gay Muslims to interpret for themselves or to withdraw from the faith. For Rafique, a 56-year-old Southeast Asian Muslim in San Francisco, resolution came through a combination of medieval mystic poetry and individual spiritual efforts endorsed by Sufi Muslim traditions.

Renowned poets wrote odes glorifying handsome boys. Some were interpreted as metaphors about loving God, but some were paeans to gay sex. Rafique and others argue that homosexuality became criminalized only under European colonialism.

CONTINUED