Prior to the emergence of Islam, a vibrant maritime trade existed between Indus Valley and Alexandria, where Plotinus (d. 270 CE) skillfully merged the ideas of the Upanishads with Plato’s philosophy, hence foundation of Neoplatonism was laid. (1) Philosophers of Mecca, like Amr ibn Hisham (d. 624 CE) the Abu Jahl, who held that something that has ceased to exist cannot come back itself and that the idols were manifestations of the One, were influenced by the prevailing neoplatonism of Levant and North Africa.
Few centuries later, in the Abbasid period, Indian and Greek mythologies were translated into Arabic and the realm of mysticism or Sufism began to thrive among Muslims. In the post-Abbasid period, Ibn Arabi (d. 1240 CE), revived mysticism and the number of saints greatly grew after him. They were funded by local rulers who trusted their supermatural claims and hoped to use their spiritual powers against political foes. The mystics lived a life of abstinence in places called “Khanqah” and trained their disciples in the those buildings who were young boys.
Sexual exploitation of young boys was prevalent during that time. The medieval Syrian historian Ibn Kathir al-Damishqi (d. 1373 CE) writes:
وهي فاحشة اللواط، التي قد ابتلي بها غالب الملوك والأمراء، والتجار والعوام، والكتاب والفقهاء، والقضاة ونحوهم، إلا من عصم الله منهم.
“Sodomy is rampant among rulers, officials, businessmen, commoners, scribes, jurists, judges, and various others, apart from those whom Allah bestows with special mercy.” [2]
Due to the fact that they could only associate with people of the same sex, this behavior also developed among the mystics. Rumi (d. 1273 CE) says:
صوفئی گشته به پیش این لئام
الخياطة و اللَواطة و السلام
“To these vile sufis, mysticism is nothing but to don a ‘khirqah’ (woolen robe) and engage in sodomy.” (3)
Mulla Sadra’s Lolita
Mulla Sadra (d. 1640 CE) in his magnum opus, “Asfar-e-Arba’a”, has a chapter titled “love of elegant persons for young and beautiful boys” (في ذكر عشق الظرفاء والفتيان للأوجه الحسان) that goes into great detail about the homosexual passion. (4)
He writes:
اعلم أنه اختلف آراء الحكماء في هذا العشق وماهيته وانه حسن أو قبيح محمود أو مذموم فمنهم من ذمه وذكر انه رذيلة وذكر مساويه وقال إنه من فعل البطالين والمعطلين ومنهم من قال إنه فضيلة نفسانية ومدحه وذكر محاسن أهله وشرف غايته ومنهم من لم يقف على ماهيته وعلله وأسباب معانيه وغايته ومنهم من زعم أنه مرض نفساني ومنهم من قال إنه جنون الهي.
Translation: “Know that different sages have said different things about this sort of love and about its nature. Some people think it’s commendable, some think it’s dreadful, some laud it in kind terms, some think it’s a detestable deed and think it is held by worthless people, while some believe it’s a spiritual virtue, applaud who indulge in it, and affirm their good intentions. Some refer to it as a psychological ailment while others refer to it as a spiritual obsession since they are unaware of its nature or causes.”
والذي يدل عليه النظر الدقيق والمنهج الأنيق وملاحظة الأمور عن أسبابها الكلية ومباديها العالية وغاياتها الحكمية ان هذا العشق أعني الالتذاذ الشديد بحسن الصورة الجميلة والمحبة المفرطة لمن وجد فيه الشمائل اللطيفة وتناسب الأعضاء وجوده التركيب لما كان موجودا على نحو وجود الأمور الطبيعية في نفوس أكثر الأمم من غير تكلف وتصنع فهو لا محاله من جمله الأوضاع الإلهية التي يترتب عليها المصالح والحكم فلا بد ان يكون مستحسنا محمودا سيما وقد وقع من مباد فاضله لأجل غايات شريفة.
Translation: “And through profound analysis, sophisticated contemplation, and the exploration of underlying principles and intelligent purposes, it is widely acknowledged that this love encompasses the immense pleasure derived from admiring the beauty of an enchanting visage. This variant of affection transcends all boundaries, capturing the heart with exquisite allure, captivating physique, and enticing coquetry. Historically, it was a natural inclination prevalent among the majority of nations. Undoubtedly, profound wisdom and expediency reside within the realm of spiritual magnificence regarding this matter, as it serves noble objectives, rendering it both desirable and advantageous.”
اما المبادي فلانا نجد أكثر نفوس الأمم التي لها تعليم العلوم والصنائع اللطيفة والآداب والرياضيات مثل أهل الفارس وأهل العراق وأهل الشام والروم وكل قوم فيهم العلوم الدقيقة والصنائع اللطيفة والآداب الحسنة غير خاليه عن هذا العشق اللطيف الذي منشأه استحسان شمائل المحبوب ونحن لم نجد أحدا ممن له قلب لطيف وطبع دقيق وذهن صاف ونفس رحيمة خاليا عن هذه المحبة في أوقات عمره.
Translation: “The essence of the matter lies in the observation of this phenomenon among nations that possess a rich array of sciences, arts, literature, and mathematical education, such as Persia, Iraq, Syria, and Rome. Moreover, any nation that exhibits a meticulous dedication to scholarly pursuits, precision in craftsmanship, and an embrace of civilized life is not bereft of this refined love, which serves as an homage to the merits of the beloved. In all our life experiences, we have encountered no individual with a tender heart, a compassionate nature, pure thoughts, and a benevolent spirit who is devoid of this affectionate sentiment.”
ولكن وجدنا سائر النفوس الغليظة والقلوب القاسية والطبائع الجافية من الأكراد والاعراب والترك والزنج خاليه عن هذا النوع من المحبة وانما اقتصر أكثرهم على محبه الرجال للنساء ومحبة النساء للرجال طلبا للنكاح والسفاد كما في طباع سائر الحيوانات المرتكزة فيها حب الازدواج والسفاد والغرض منها في الطبيعة ابقاء النسل وحفظ الصور في هيولياتها بالجنس والنوع إذ كانت الاشخاص دائمة السيلان والاستحالة.
Translation: “However, we discovered that impure, cruel, and arid people such as the Kurds, Bedouins, Turks, and Africans were bereft of this form of love. Instead, it is observed that among these communities, the predominant focus of affection lies in the bonds between men and women. Similar to other living beings, they believe that human beings possess a natural inclination towards procreation and fulfilling their wicked desires. They reckon, that nature’s primary objective is the continuation of the human race and the perpetuation of various hylomorphs. Therefore, gonorrhea and impotence are common within these communities.”
واما الغاية في هذا العشق الموجود في الظرفاء وذوي لطافة الطبع فلما ترتب عليه من تأديب الغلمان وتربيه الصبيان وتهذيبهم وتعليمهم العلوم الجزئية كالنحو واللغة والبيان والهندسة وغيرها والصنائع الدقيقة والآداب الحميدة والاشعار اللطيفة الموزونة والنغمات الطيبة وتعليمهم القصص والاخبار والحكايات الغريبة والأحاديث المروية إلى غير ذلك من الكمالات النفسانية.
Translation: “The existence of this love among refined and elegant individuals serves the purpose of guiding and refining young boys, fostering their education, cultivating a sense of civility, and imparting essential skills encompassing grammar, vocabulary, storytelling, and mathematics. It aims to revive cherished customs, inspire the creation of appropriate and eloquent poems, and elevate the spirit through the recitation of tales, historical accounts, profound pearls of wisdom, and sacred hadiths.”
فان الأطفال والصبيان إذا استغنوا عن تربيه الاباء والأمهات فهم بعد محتاجون إلى تعليم الاستادين والمعلمين وحسن توجههم والتفاتهم إليهم بنظر الاشفاق والتعطف فمن أحل ذلك أوجدت العناية الربانية في نفوس الرجال البالغين رغبه في الصبيان وتعشقا ومحبه للغلمان الحسان الوجوه ليكون ذلك داعيا لهم إلى تأديبهم وتهذيبهم وتكميل نفوسهم الناقصة وتبليغهم إلى الغايات المقصودة في ايجاد نفوسهم والا لما خلق الله هذه الرغبة والمحبة في أكثر الظرفاء والعلماء عبثا وهباء فلا بد في ارتكاز هذا العشق النفساني في النفوس اللطيفة والقلوب الرقيقة غير القاسية ولا الجافية من فائدة حكمية وغاية صحيحه.
Translation: “As children and young boys complete their upbringing under the guidance of their parents, it becomes crucial for them to receive education from teachers and mentors. They require the attention, love, compassionate gaze, and affection of these educators, making this love a justifiable need. The allure of young boys in the hearts of older men and the fondness for the beauty of fresh youth is a divine gift, facilitating teachers in imparting literature, nurturing their developing spirits towards perfection, instilling noble life goals, and enabling self-realization. This inclination to guide and inspire is inherent, for God would not have instilled such love in the hearts of scholars and intelligent individuals without reason. The fact that this affection is found in sensitive souls and tender hearts, rather than in those who are cold-hearted and devoid of emotion, serves as evidence of its inherent benefits, wisdom, and righteous purpose.” (4)
It is not surprising that mystics such as Mulla Sadra who regard their feelings as sacred truths (al-ilm al-huduri al-ishraqi) make up theories about their sexual fantasies. But in today’s age, if a teacher is engaged in this sort of love with his student, he should be fired immediately. A teacher who prioritizes physical attractions and body, instead of focusing on the mind of a pupil, undermines education. They must never exploit their position of power to engage in illicit behavior with vulnerable children.
See also: Mulla Sadra’s philosophy is a dead horse
References:
1. A. H. Armstrong, “Plotinus and India”, The Classical Quarterly, Vol. 30 (1), pp. 22-28, Cambridge University Press, 1936.
2. Ibn Kathir, “al-bidaya wal-nihaya”, vol. 9, page 114, Dar al-Kutub al-ʿilmiya, Lebanon.
3. Rumi, “masnavi-i ma’navi”, book 5, verse 364.
