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# 4. Distinction Between Homosexual Desires and Actions

Feelings vs Actions

Islam clearly distinguishes between homosexual feelings and homosexual actions.

Having sinful thoughts is not sinful unless they are acted upon.

The Last Prophet ﷺ said:

“Allah has forgiven my nation for what crosses their minds as long as they do not act upon it or speak about it.”
(Sahih al-Bukhari, Sahih Muslim)

Therefore, people experiencing same-sex attraction should be treated kindly and advised sincerely, not mocked or abused.

Having a feeling of same-sex attraction is not a sin in Islam unless someone implements it through speech or by engaging in sexual intimacy, because our last Prophet Muhammad ﷺ said that Allah forgives the evil thoughts of this Ummah as long as they are not spoken about or acted upon^[1].

The Last Prophet Muhammad ﷺ said:

“Indeed Allah has forgiven my nation for what crosses their minds, so long as they do not speak of it or act upon it.”
(Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim)^[2]

"Likewise, in reality, there may be some men who feel an attraction toward their own mothers; however, that does not mean we should declare incest halal or act upon such sinful desires. Similarly, a father may feel sexual desire toward his daughter, a mother toward her son, or siblings toward one another. These feelings do not make such actions correct, nor do they justify making incest permissible. Furthermore, we must not propagate the idea that these inclinations are 'inborn' or scientifically proven by genetics. Absolutely not."

Hardcore Science Vs Fake Science:

It is helpful to distinguish between different types of research, as the "scientific" label is often applied to very different methodologies. We are pointing toward a distinction between empirical, reproducible science and theoretical or pseudo-sciences that often venture into philosophy or morality.

What is the Scientific Method? The scientific method is the collection of data, analysis, and observation through the naked eye, followed by experimentation with repeated experiments, and then, at the end, coming to a conclusion.

To clarify these categories, we can break them down into two main categories:

"When it comes to scientific research, scientists or doctors, we do not trust them blindly. In our view, there are two types of science.

1. The first is Hardcore Science (applied science), which involves the development of phones, cars, infrastructure, medicine, AI, and various technologies; we accept these advancements and encourage people to contribute to and benefit from them. These are called empirical evidences. That is why, when science, scientific research, and doctors speak about the soul, death, the universe, what happens after we die, and the purpose of life, which is beyond metaphysics, we reject it completely.

The fact that arrogant atheists/agnostics reject Allah's existence, one of their arguments is, "we lack evidence," based on their physical reality observations. As Muslims, we say this is incorrect, because using the scientific method as a lens is an absolutely false method in the first place to come to the conclusion that Allah exists in reality. Allah is not a created being that we can come to know based on scientific methods or research, but one can see the effect in the universe, how Allah created this creation, by reflecting upon the creation like mountains, trees, rivers, the structure of human anatomy, and so on, to come to the conclusion that Allah (the true God) Almighty exists in reality above His creation, and Allah alone deserves to be worshipped without any partners, as our major scholar Allamah Imam Ibn Qayyim al-Jawziyyah al-Dimashqi al-Hanbali mentioned it.^[3]

Second, when we encounter arrogant atheists/agnostics using their same standard, how come you believe and have faith in "gravity" when you cannot see it with your naked eyes, you cannot prove it in a laboratory directly, you cannot hear gravity, you cannot see gravity walking? But what do they say? They say we see its effect. That is why I say the same regarding Allah's existence: reflect upon His creation and learn about our last Prophet Muhammad ﷺ to come to know that Allah exists in reality and He deserves to be worshipped alone without any partners, according to His last Messenger, Prophet Muhammad ﷺ.

The most important point is this: proving God’s existence is actually not something that is debatable, because it is self-evident. So how can you try to prove what is already self-evident? That does not make any sense. If we look at the history of the prophets’ series (silsilah) and their followers, then very few and rare people rejected Allah’s existence. Rather, they acknowledged Allah’s existence, but at the same time they used to worship others along with Allah.

Just as Allah mentioned in the Qur’an, at the time of the last Prophet Muhammad ﷺ, the kuffar of Quraysh used to believe in Allah’s Lordship, such as creating, providing sustenance, sending rain, and so on, all of which are related to Allah’s actions. Yet at the same time they used to take partners alongside Allah or besides Allah.

Allah says:

“If you ask them who created them, they will surely say, ‘Allah.’ So how are they deluded?” (Qur’an 43:87)

And Allah also says:

“If you ask them who sends down rain from the sky and gives life to the earth after its death, they will surely say, ‘Allah.’ Say, ‘All praise is due to Allah,’ but most of them do not understand.” (Qur’an 29:63)

And Allah says:

“And if you ask them who created the heavens and the earth and subjected the sun and the moon, they will surely say, ‘Allah.’ Then how are they turning away?” (Qur’an 29:61)

And Allah also says:

“And most of them do not believe in Allah except while they associate partners with Him.” (Qur’an 12:106)

Things like people saying, “Nobody comes back from Hell or Heaven to prove that it exists in reality,” we have heard this many times, because again they are using the principle of empirical evidence, and that is why they reject it. Therefore, we say: do not use science or the scientific method to know about the unseen reality, because it is absolutely incorrect to use it for matters that are beyond metaphysics, such as the soul, what happens after death, Hell, Heaven, the life of the grave, the Day of Judgment, and seeing Allah on the Day of Judgment.

Also, to know about Hell and Heaven we have three correct answers. First, we know only through the revelation of Allah. Second, in this worldly life, whenever we are wronged we demand justice, but in this world, no one can get complete justice. This shows that it is something well rooted in our heart, mind, and soul that we need full justice, which is prepared on the Day of Judgment for the wrongdoers. In the same way, whenever we do something good we expect joy and reward, but no one can get full reward in this worldly life for the good things they have done. This shows that we need reward, which is intrinsically built within ourselves, so we wait for the Day of Judgment to enter Paradise.

Third, a correct example: let us say you want to visit Syria. What would you do first? Wherever you are right now, you will study whether it is a safe country, what currency they use, how to enter the country, what you should expect there, and so on. You do not say, “Let me first go there, then I will come to know,” because that is very risky. You may even die there once you realize that the country is in war. So the best thing, which everyone does before visiting any country, is that they study about the country while they are still where they are right now. They do not make decisions by saying, “Once I go there, I will come to know everything,” because that is a false understanding. In the same way, we encourage and say to the kuffar that this life is a life of choice and making decisions, so get ready for it and do not think, “After I die I will come to know,” because what if you end up in Hell forever?

Now let us analyze two extreme cases between Muslims and Atheists/Agnostics: what will happen to Muslims vs atheists based on their belief. Muslims believe in Allah and in His last Prophet Muhammad ﷺ, that only Allah deserves to be worshipped alone without any partners, and that once we die Allah will place us in Heaven. On the other hand, we have atheists who reject Allah’s existence and agnostics who say, “We lack evidence for Allah’s existence and there is no Day of Judgment.”

Now let us say these two categories of people die. According to the atheist/agnostic belief, everyone, whether Muslims, non-Muslims, or atheists/agnostics, will become dust, and that is it. Of course, as a Muslim I do not hold this belief, but this is to show the contradiction in the atheist/agnostic understanding. On the other hand, according to the belief of Muslims, everyone will be held accountable according to their belief (imaan) and the righteous and evil deeds they did in this worldly life. So, according to us, Muslims will be in Jannah, and atheists/agnostics will be in Jahannum (Hellfire) forever.

So here we see two types of risks that humans can take. In the first case, everyone ends up at the same level, so no one loses anything regardless of who they are. But according to Islam, definitely the atheist/agnostic will be in Hellfire forever, so the highest risk is that the atheist/agnostic will regret it. As for those who believe in God but do not die as Muslims, such as Hindus, Christians, Jews, and so on, according to atheists/agnostics, they may still have a question in front of Allah, because they never doubted God’s existence but only worshipped wrongly. But the atheist/agnostic rejects Allah’s existence completely because of doubts (shubuhat). So be wise.

2. Second, we consider Fake Science(pseudo-science)—theories, false premises, and assumptions that attempt to address the soul, life after death, God, Islam, the unseen universe, and angels, which is beyond material physics. We reject such claims entirely. Similarly, we maintain that same-sex activity is unnatural and carries significant health risks, including various STDs and physical damage to the rectum resulting from anal intercourse. Regardless of what any researcher claims—such as suggesting that same-sex attraction or incestuous desires are genetic or 'inborn'—we reject these assertions, as there is currently no definitive medical proof to support them even if later in future some scientist or research shows otherwise due to external pressure or any other reasons, we still reject the notion "homosexuality or incest is inborn or genetically medically proven". Furthermore, we oppose those who attempt to use scientific labels to justify pedophilia by claiming individuals are born with such attractions."^[4]

From an Islamic perspective, moral responsibility remains with the human being, regardless of claims about tendencies or natural inclinations. Islam teaches that a person may experience a desire, but they are still fully accountable for how they respond to it.

For example, look at our daily life and how the law operates in any country. If someone commits a crime based on their desires, the police and the courts do not excuse them simply because they “felt like it.” Deep down, everyone has tendencies toward committing good and evil, but merely claiming a desire does not make an unlawful act permissible.

It is very simple to understand: if someone says, “I feel like I should murder or rape this woman,” no society will accept that. So why should we propagate, justify, or try to legalize homosexual acts by claiming that a person “feels same-gender attraction”? The corruption associated with homosexual acts is evident in multiple ways—healthwise, with the risks of STDs and rectal damage; emotionally, causing depression and disturbance; and socially, disturbing public order and laws.

If we begin accepting personal desires as justification for actions, anyone could claim “I feel like it” to excuse any crime or sin. Islam teaches us that desires must be controlled, and accountability is never waived simply because one feels inclined toward something forbidden.

Therefore, the Muslim who experiences same-sex attraction should strive to control the desire, avoid the sin, and seek help through faith, patience, and repentance. This struggle itself can be a means of reward if a person sincerely resists wrongdoing for the sake of Allah.

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From the Worldly Perspective and the Law of the Land (in Both Muslim and Non-Muslim Countries)

From a worldly perspective and according to the law of the land, whether in Muslim countries or non-Muslim countries, there is a clear distinction between having desires or thoughts and carrying them out through actions.

Human beings can experience many kinds of thoughts, desires, and impulses in their minds. These may include anger, jealousy, hatred, or even thoughts related to harmful or immoral actions. However, the law of the land does not punish a person merely for what exists inside their mind or heart. Thoughts and feelings alone are not treated as crimes.

For example, a person may feel anger or may have thoughts of harming someone, but the police will not arrest them simply because such thoughts exist in their mind. The legal system only intervenes when a person translates those thoughts into actions.

This principle applies to many forms of wrongdoing such as murder, rape, theft, violence, harassment, or other illegal activities. A person is not taken to court or the police station merely because a thought crossed their mind. The law only applies once the person commits the act.

Therefore, from the worldly legal perspective in both Muslim and non-Muslim societies, desires and thoughts are treated differently from actions. It is the actual implementation of those desires through speech or physical acts that brings legal responsibility and punishment.

This distinction between internal feelings and external actions is widely recognized in legal systems around the world, showing that accountability begins when a person acts upon their desires, not merely when a thought enters the mind, heart ❤️ and soul.

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Homosexual Desires(Feelings) vs. Action

There is an important distinction between homosexual desires or feelings and the act itself. Understanding this distinction is necessary in order to judge the matter correctly.

1. Homosexual Desires or Feelings

Homosexual desires or feelings refer to a person experiencing attraction toward the same gender in their mind or heart. These are internal thoughts, inclinations, or temptations that may arise without a person intentionally choosing them.

In Islam, a person is not sinful merely for having thoughts or feelings that come into the mind. Human beings naturally experience many types of thoughts—some good and some evil. These thoughts may occur due to personal weaknesses, the influence of immoral environments, or the whisperings of Shayṭān. However, as long as a person does not act upon these thoughts or deliberately entertain them, they are not held accountable for them.

Islam recognizes that the children of Ādam have natural inclinations and struggles. A person may feel tempted toward many kinds of sins, but the mere presence of temptation does not make them a sinner.

2. Homosexual Action

Homosexual action refers to implementing those desires through speech or physical acts, such as engaging in sexual behavior with the same gender or openly promoting such acts.

This is where accountability begins. When a person chooses to act upon sinful desires, then the action becomes a matter of sin and responsibility. In Islamic teachings, people are judged by their intentions and actions, not by involuntary thoughts that cross their minds.

3. A Universal Principle

This distinction between desire and action is not only recognized in Islam but is also reflected in worldly legal systems.

People may experience impulses toward crimes such as violence, theft, or other wrongdoing. However, no one is arrested or punished simply for having a thought. The law intervenes only when the person actually carries out the act.

Similarly, in Islam, a person may struggle internally with temptations, but they are only held accountable when they intentionally act upon those desires.

4. The Moral Struggle

For a believer, the presence of temptation is often part of the test of life. Resisting sinful desires is considered a form of self-control and obedience to Allah. When a person suppresses evil thoughts and avoids sinful actions for the sake of Allah, it becomes a source of reward.

Therefore, the key difference can be summarized simply:

• Desire or feeling: An internal temptation or thought that arises in the mind. Not sinful by itself if not acted upon.
• Action: Deliberately implementing that desire through speech or physical behavior. This is where sin and accountability begin.

A believer should therefore strive to control their desires, avoid sinful actions, and seek Allah’s help in remaining upon righteousness.

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Homosexual Feelings vs. The Act Itself

Distinction Between Desires and Actions

Homosexual feelings or sexual attraction toward the same gender by itself is not considered a sin. It is regarded as an evil thought, but in Islam a person is not held accountable merely for thoughts that arise in the mind. It does not become a sin unless a person intentionally implements those thoughts through speech or physical actions.

Islam acknowledges that such feelings may arise in a person. These feelings can be influenced by the immorality present in society or by the whisperings of Shayṭān, who constantly attempts to divert people from belief to disbelief and from righteous deeds to evil actions. Allāh has clearly warned that Shayṭān is a clear enemy to mankind. Therefore, Muslims ask Allāh for forgiveness and protection, acknowledging that the children of Ādam have a tendency toward wrongdoing.

From a worldly and material perspective, this principle can be observed in every society. Whether a person lives in a non-Muslim country or in a Muslim-majority society, people naturally have many kinds of desires and thoughts. A person may feel anger, jealousy, hatred, or even harmful impulses. However, having a thought or feeling alone does not make someone a criminal in the eyes of the law.

For example, people may experience impulses toward crimes such as murder, rape, theft, fighting, fornication, adultery, or drinking alcohol. Yet no one is taken to the police station or court merely because a thought entered their mind. Law enforcement only intervenes when a person actually carries out the act. Once the crime is committed, the law is applied and the individual is judged and punished accordingly. This shows a clear distinction between desire and action: thoughts alone are not punishable, but actions are.

A similar misunderstanding exists regarding the concept of absolute freedom of speech. Many people claim that individuals can say anything they want in the name of freedom of expression. In reality, absolute freedom of speech does not exist in any country. There are always legal boundaries. For instance, people are not allowed to harass or threaten others, incite violence, or break certain laws through their speech. Even in societies that strongly promote freedom of expression, there are restrictions and consequences when speech violates established laws. Thus, the idea of complete and unrestricted freedom of speech exists mostly in theory rather than in reality.

Another commonly repeated phrase is “hate the sin but not the sinner.” While this expression is often used to sound compassionate, it can become misleading when used to excuse wrongdoing. The reality is that sins do not exist independently; they are carried out by individuals. If someone commits murder and is questioned about it, no court will accept the excuse that “the sin committed the murder, not the person.” The law punishes the individual who performed the act.

Crimes such as murder, rape, or theft do not walk around on the street by themselves. Rather, we see the person who commits these acts. Therefore, the responsibility lies with the individual who carries out the action. If sins existed independently from the person, then who would be held accountable for them? Who would be punished in the Hereafter—the person or merely the abstract idea of the sin? Such reasoning becomes illogical.

This type of thinking is sometimes used by people who wish to justify or normalize their wrongdoing. By separating the person entirely from their actions, they attempt to remove personal responsibility. A similar phenomenon can sometimes be observed within communities. Parents may attempt to defend their children’s misconduct by saying, “His actions are bad, but he is a good person.” In doing so, they knowingly attempt to soften the seriousness of the wrongdoing to protect their child’s image or family reputation.

Likewise, in social gatherings people sometimes justify the wrongdoing of adults by saying, “He is a good person, but his situation forced him to commit this act.” Such statements are often made to protect family ties, tribal connections, or social standing. These justifications attempt to shift the blame away from the individual, even when the wrongdoing is clearly known. Such excuses are illogical and should be avoided, as they undermine personal accountability.

Returning to the main issue, merely experiencing homosexual feelings does not make a person sinful as long as those feelings are not acted upon. The Prophet Muḥammad ﷺ taught that Allāh has forgiven the members of his community for the thoughts that cross their minds as long as they do not act upon them or speak about them. This principle applies broadly to many types of thoughts that may arise in a person’s mind.

This also explains why many people—Muslims and non-Muslims alike—hide their private sins. When a person’s immoral behavior becomes publicly known, society often looks down upon them. For example, when acts such as fornication or adultery become publicly exposed, the individual’s reputation is damaged and people lose respect for them. For this reason, a person should be grateful if Allāh conceals their sins and should hasten to repent sincerely.

The early righteous Muslims (the Salaf) would often supplicate to Allāh with humility, saying: “O Allāh, make me better than what people think of me.” They understood that a person’s true state is known only to Allāh. Many people find it easier to avoid wrongdoing in public because they fear social judgment and embarrassment. However, the true test of sincerity is avoiding sin in private out of fear of Allāh alone.

Maintaining sincerity (ikhlāṣ) and purity of intention has always been a great struggle for believers. The righteous predecessors spoke about how difficult it was to maintain sincerity in both public and private actions. Their lives remind us that the real measure of faith is not how a person appears before others, but how they behave when no one except Allāh can see them.

Even today, many people privately acknowledge that homosexual acts are unnatural. Nevertheless, some still engage in such acts in secrecy. At the same time, certain groups actively attempt to normalize these behaviors through various forms of media such as movies, television series, online entertainment, and other platforms.

For this reason, Muslims continuously ask Allāh for guidance and protection. They pray that future generations remain firm upon true faith and righteous conduct. They also ask Allāh to make their private state better than their public appearance and to guide them toward sincerity and obedience.

We ask Allāh to guide us and our future generations upon Tawḥīd and righteousness. May Allāh make us better in private than in public. Āmīn.

Continue…wait for article 6. See all the articles of this series here: SunniSalafi.com | direct link series: https://sunnisalafi.com/series/reality-of-lgbtq
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