were serial rapists, who drank heavily to fuel their crimes, attacked visitors in gangs, lusted after the power of angels, knew first hand of the God/dess but refused morality and cheated and lied and thieved. And raped. Raped. Over and over. In mobs.
Will religious leaders have you believe they were destroyed them for raping men instead of women? For an alleged sexual orientation? Are these “leaders” the depraved minds with whom you entrust your faith? The leaders who claim a beloved Prophet would offer his daughters to rapists?
I have incredible compassion for Prophet Lut. The circumstances through which his Prophethood was tried—interrogation and subjugation through rape—are described in the Qur’an itself as devices in a network of sins so horrendous they are unlike any crimes ever committed in the history of creation, and this is only among the sins the Qur’an dares to name. We also delivered Lut and he said to his people: “Do you commit lewdness such as no people in creation ever committed before you?” 7:80. It is for humanity through these ghastly trials that Lut is among those favored over the worlds (6:86).
Scholars miss the fact that the Qur’an alludes to other sins taking place in the city of Sodom that are so horrifying it is deemed best for humanity not to describe them, except to say that they were abominations. Instead, Muslims reduce the activity of the people of Sodom and Gomorrah to “consensual” sex between men, rather than to establishing a hierarchy via rape. This is because the story of Lut’s attempted redemption of his people is single-handedly a critique of patriarchy so embarrassing for patriarchal scholars that they are meekly left to resort to diverting attention to their homophobia instead in order to justify their bigoted, colonized beliefs.
To accomplish this, the male ulema offer a mendacious interpretation of the story of Lut: in what can only be described as a desecration of the Qur’an, your leaders gloss over the fact that all sexes in Sodom and Gomorrah are punished for having created and actively participated in a network of rape. They tactically remove verses from the context of subjugation via rape by hyperfocusing on verses that make any allusion to sex such as 7:81: “Do you approach the men lustfully besides the women; no, you are a people transgressing beyond bounds.” Subsequently what male scholars illegalize is not rape (because why would anyone want to do that), but same-sex intercourse.
But we use the Qur’an to explain itself, and the meaning of this line is elaborated in 26:165-166, which repeats and clarifies, “Do you approach the men of the world”—note here the reference to travel and travelers, which is important in the domination and subjugation of outsiders—“and leave what the God/dess has created of your mates?”— the additional sin of adultery in this gender-neutral use of mates rather than women, referring specifically to the spouses these men married already rather than women as a sex—“No. You are a people transgressing.” It is all of these sins combined—rape, subjugation, humiliation, xenophobia, adultery, and sexism—that comprise the horrific crimes of Sodom.
The Qur’an is very strategic in its delivery when recounting religious history. Any young girl reciting the Qur’an in her early childhood has a disorientating awareness that events are not only out of order but merging into each other. The story of Lut is told in parts over five to six surahs, and it is most notably interwoven with the story of Ibrahim (29:31-32). This is partly because Lut is the nephew of Ibrahim, as all Prophets were closely or very distantly related to one another, and partly because these interwoven stories inform each other. A significant commonality is that both Ibrahim and Lut deeply desired the presence of their children and had a hand in transforming the traditionally sacrificial roles of children.
Ibrahim, who interprets his dream calling him to sacrifice his son as being a vision from the God/dess, for the very first time requests his son’s consent to the sacrifice. This event and what follows—the declination of the sacrifice by the God/dess—marks the end of child sacrifice as a religious ritual in the tradition which Islam recites. Meanwhile Lut, in Sodom, is faced with rapists who are ready to break his door for access to his guests. Lut, whose daughters are grown and married, routinely expresses a profound loneliness. “Would that I had power to suppress you or that I could take refuge in strong support!” (11:80) Lut cries mournfully, because though he has Divine support he is yearning for the comfort of his family and specifically his daughters. He sounds at every turn of his devastation very much like a father who misses his daughters, a father who misses his children who have moved away.
It is why, when the rapists crowd outside of his home, wild in their intoxication (11:72) and in the habit of rape (11:78) and having heard that he has visitors, Lut claims quickly from his own wistfulness that it is not outsiders who have come to visit him, but his own daughters. The townspeople will not rape their own.
“These are my daughters. They are purer for you,” (11:78) Lut pleads urgently to the rapists attempting to force their way into his home, because the townspeople consider their own to be purer—and superior—to travelers. He submits to their logic in a vain attempt to reason with them.
Every exegete in history before me has interpreted 11:78, 15:71 to mean that Lut is offering his daughters to the rapists rather than suggesting to Sodom that it is his daughters who are his guests, not angels. But Lut’s daughters are never present in the text. They do not live with him and the Qur’an offers only ghostly references to them. What is happening is clear: far from offering his visibly absent daughters to rapists, Lut is attempting instead to convince the crowd that his guests behind the doors are his own daughters, not foreigners. His daughters do not reside with him; they belong to different houses. It is easy then that he passes them off/refers to them as visitors. “So fear the God/dess, and do not shame me in front of my guests!” he cries. In front of his daughters, whose shame in the eyes of the townspeople is worthy of considering. “Is there not among you a single right-minded man?” (11:78)
The rapists dismiss this notion. They would not be there if Lut were with his daughters. “We have no use of your daughters; you know what we want,” (11:79) they snarl back to him, and their disbelief that his daughters were visiting him adds to the misery of the situation. It is then that Lut resolves to sigh, “Would that I had power to suppress you or that I could betake myself to support,” (11:80) because he is, in fact, alone, without his daughters, the sole protector of his guests on this “distressful day” (11:77). His wife, quite evidently, is of no help.
Lut’s yearning for familial support is why, when the angel messengers reveal themselves to him, they order him to take his daughters and leave the city (11:81). His wife is to be left behind with the rest of the rapists, who are treated with showers of “brimstone, hard as clay, layer after layer” (11:82, 54:35). Lut’s people are not the only ones who have been destroyed for irreversible damage upon the earth. Prophet Shu’ayb warns, “And, oh, my people! Let not my dissent cause you to sin, lest you suffer the fate of the people of Noah or of Hud or of Salih, nor are the people of Lut far off from you!” (11:89) And yet it is only in this example of Lut that jurists attempt in vain to show homosexuality is a sin.
Yet the Qur’an describes over and over again the full extent of these crimes as patriarchal violations of the utmost malevolence. “Do you indeed approach men, and cut off the highway? And practice evil even in your councils?” (29:29) the verses read in outraged devastation, for the people of Sodom twisted an expression of love into a device of suppression, an act of inexcusable violence.
Analogous to soldiers weaponizing rape in war in order to subdue and interrogate the enemy as tools of sexual domination and humiliation, the crimes of Sodom were of married heterosexual men aggressively using their power over vulnerable populations—namely, those who were in a state of travelling, of temporarily being without homes and susceptible in this transitional state.
This is all of course misogyny: another, very violent example of woman-hating against which the Qur’an rails. Visitors, like prisoners in our contemporary colonizing systems, were raped to strip them of their masculinity, because that is how patriarchy works. Abu Ghraib, Guantanamo, the wars in which xenophobes rape to subjugate the populations whose nations they’ve invaded… that is Sodom.
Your scholars will not admit this to you. They will imply to you instead without knowing, that Lut committed this very crime when he offered his daughters to rapists, slandering the purer actions of the Prophet against him. They will have you believe it was honorable of him. They will twist acts of love into violent weapons of war to justify their hatred. Nor are the people of Lut far off from you indeed.