Human beings, as caliphs on earth by nature in addition to being given reason, are also given by God a desire so that they can regenerate and not become extinct. The Quran itself basically does not deny lust; in fact, humans are given lust to be tested, but there are a handful of humans who find it difficult to understand this gift and finally channel their sexuality not in accordance with fitrah, religion, and even social norms, such as lesbian, gay, bisexual, transgender, or known as LGBT. A lesbian is a relationship where one woman feels attracted to another woman while one of them pretends to be a man. Gay is a man who is sexually attracted to other men. Bisexual is a sexual orientation that shows one's attraction to another person regardless of gender. A transgender person is a person whose behavior or appearance does not conform to normal gender roles, or a person born with external male and female genitalia [12].

From the above definition, LGBT actions are a form of sexual expression or orientation that is unnatural and violates human nature. Regarding sexual orientation, there are four types: heterosexual, asexual, homosexual, and bisexual. Heterosexuals are sexually and emotionally attracted to the opposite sex, while asexuals are not attracted to sex or gender. In Islam, attraction to the opposite sex is considered a natural sexual orientation and is regulated by sharia through marriage contracts. Whereas homosexuality refers to sexual attraction between people of the same sex, such as gays and lesbians. A bisexual person is someone who is attracted to both sexes, male and female. If we look at the existing definitions, LGBT can be classified in terms of homosexual and bisexual. The discussion about sexual orientation is closely related to the discussion about the terms sex and sexuality.

a. Sex

Sex comes from the Latin "sexus" which was later absorbed by the old French "sexe." In lexical language, the word sex can be a noun, adjective, or transitive verb [13]. Terminologically, many experts define the term sex, including Nazarudin Umar and Musdah Mulia, both of whom have almost the same definition of the term sex. According to Nazarudin Umar, the term sex refers to human biological components such as hormone levels, chemical elements in the body, body anatomy, reproduction, and other biological traits. Meanwhile, Musdah Mulia's study reveals that sex is a word used to distinguish between the male and female sexes. According to him, in recent research, it was found that people who are anatomically male but have female mental tendencies or vice versa are known as Intersex. This term can also be included in gender studies, considering that gender does not only concentrate on sex but is oriented towards psychological and sociocultural aspects.

Based on the description above, Fahmi Hamdan's study found that certain phrases in the Quran lean towards the term sex, namely the word Sau'ah in QS. al-A'rāf: 20, 22, 26, and 27 and QS. Tāhā: 121, the word Farji in QS. al-Anbiyā': 91, al-Taḥrīm: 12, al-Mu'minūn: 5, al-Nūr: 30 and 31, al-Aḥzab: 35, and QS. al-Ma'ārij: 29, and the word sperm (al-Manī) found in QS. al-Sajdah: 8 and QS. al-Qiyāmah: 37 [14].

b. Sexual

According to Wardah, as found in the Kamus Besar Bahasa Indonesia (KBBI), the term “sexual” refers to male and female sex, as well as activities related to the genitals, such as sexual intercourse. Sexuality refers to sexual qualities, attributes, or roles, sexual desire, and sex life. While terminologically, Musdah Mulia states that sexuality is the act of using genitals that are given, which is influenced by social and cultural constructions [15]. Musdah Mulia’s description leads to the discovery of many Quranic verses about the use of genitals, both in accordance with Sharia law, deviating, and even prohibited by Sharia, such as the word Libās in QS. al-Baqarah: 187, Dukhūl in QS. al-Nisā’: 23, Lamasa in QS. al-Nisā’: 43 and al-Māidah: 6, Nakaḥa and its derivatives found in 23 suras, such as Surah al-Baqarah: 221, 230, 232, 235, and 237, al-Nisā’: 3, 6, 22, 25, and 127, al-Aḥzab: 49 and 50, al-Mumtaḥanah: 10, al-Nūr: 3, 32, 33, and 60, Zinā and its derivatives, namely QS. al-Isrā’: 32 and al-Nūr: 1, and the word Shahwat found in QS. Ali ‘Imrān: 14, al-Nisā’: 27, al-A’rāf: 81, al-Naml: 55, and QS. Maryam: 59.

According to the definition above, sex is the gender that is part of the anatomical structure of the human body, while sexuality is the function of the genitals. In psychology, sexual orientation is one of three categories of sexual discussion: sexual orientation, sexual behavior, and sexual identity [16].

a) Sexual orientation

The American Psychological Association (APA) defines sexual orientation as a long-term emotional, romantic, and sexual attraction to another individual (male, female, or both). According to the American Psychological Association, a person may have an inclination to do what is in their mind, but not implement that inclination in the form of visible behavior, or the person stores their sexual orientation in their brain but does not experience sexual interactions in the form of sexual behavior. As mentioned earlier, sexual orientation includes heterosexual, gay, bisexual, asexual, and nonsexual.

b) Sexual Behavior

Sexual behavior is the way a person expresses their sexual relationships. All behavior is motivated by sexual desire, both towards the opposite sex (heterosexual) and the same sex (homosexual). According to Marzuki Umar Sa'abah, as quoted by Rofiah, sexual deviance has many kinds when viewed from the way it is fulfilled, masturbation, sadism, Masochism, Sadomasochism, oral sex, sodomy, Voyeurism (receiving sexual pleasure by secretly watching someone having sex and being naked), Exhibitionism (sexual pleasure by exposing genitals), Scoptophilia (sexual gratification by watching someone else having sex or looking at someone else's genitals), Transvestism (pathological urge to wear clothes of the opposite sex), Transsexualism (belief that one's sexuality is at odds with one's physical structure), and Trollism refers to having sex while watching oneself [17].

c) Sexual Identity

Sexual identity refers to biological sexual characteristics, such as a penis and testicles in men and a vagina, breasts, and uterus in women [18].

GBT Verses and Their Interpretation in Tafsīr al-Quran li al-Shabāb and Tafsīr Marāh Labīd

Explicitly, the term GBT is not found in the Quran, but implicitly, GBT has been mentioned in the Quran, such as the story of homosexuality of the people of Sodom, which is the people of the Prophet Luth. In the book Mu’jam al-Mufaḥras li al-Faẓ al-Quran, Fuad ‘Abd al-Baqi mentions words related to the study of LGBT. There are 27 verses from 14 surahs, namely QS. al-An’ām: 86, al-A’rāf: 80, Hūd: 70, 74, 77, 81, 89, al-Hijr: 59, 61, al-Anbiyā’: 71, 74, al-Hajj: 43, al-Shu’arā’: 160, 161, 167, al-Naml: 56, al-Ankabūt: 26, al-Saffāt: 133, Sād: 13, Qāf: 13, al-Qamar: 33-34, and al-Taḥrīm: 10 [19]. However, the author will limit this research to QS. al-Shu’arā’: 165-166, QS. al-Naml: 54-55, QS. al-Ankabūt: 28-30, QS. al-A’rāf: 80-81, and QS. al-Nisā’: 119 so that a more in-depth analysis can be done on the social dimension, ethical values, and solutions offered in Tafsīr Marāh al-Labīd and Tafsīr al-Quran li al-Shabāb. In addition, these five verses are explicitly categorized by Fātin al-Falakī in her Tafsir as the story of the people of Prophet Luth who committed sexual deviations [20]. This allows tafsir research to be implemented in a structured and comprehensive manner without compromising the level of academic rigor and analysis. Then the verses are sorted by the chronology of the surahs of Theodor Noldeke and Friedrich Schwally. According to Taufik Adnan Amal, Theodor Noldeke and Friedrich Schwally’s division of surah chronology is historical and can be used to analyze the social conditions that developed when the verses were revealed [10]. Noldeke and Schwally divide the Makiyah category into three main periods, namely: First, the Early Makah, which is characterized by a short, rhythmic, and passionate language style. The themes revolve around tawhid, the Day of Judgment, hell and heaven, signs of God’s power, including al-‘Alaq, al-Qalam, al-Muzzammil, al-Muddaththīr, al-Fātihah, al-Masād, al-Takwir, al-A’lā, al-Layl, al-Fajr, al-Duḥā, al-Inshirah, al-‘Asr, al-‘Adiyāt, al-Kawthar, al-Takathūr, al-Ma’ūn, al-Kāfirūn, al-Fīl, and al-Quraysh. Second, the Middle Makah period, with its language style, is longer than the early period, but still poetic. The thematic focus began to expand, such as the stories of the Prophets, affirmation of the oneness of God and revelation, and resistance to the polytheists, namely surahs al-Ma’ārij, Abasa, al-Nāzi’at, al-Infiṯār, al-Inshiqāq, al-Rūm, al-Ankabūt, al-Muṯaffifīn, al-Saffāt, Luqmān, Saba’, al-Zumar, Yāsin, al-Furqān, Fātir, Maryām, Tāhā, al-Waqi’ah, al-Shu’arā’, al-Naml, al-Qasās, al-Isrā’, Yunūs, Hūd, Yusūf, al-Hijr, al-‘An’ām, al-Saffāt, and Sād. Third, the Late Makah period, in which the surahs became longer and began to touch on social issues, as well as preparations for the migration, and commands for patience and moral jihad appeared. Among them are Surah al-‘A’rāf, al-Jīn, Yāsīn, al-Zukhrūf, al-Dukhān, al-Jathiyah, al-Aḥqāf, al-Dhāriyat, al-Ṯūr, al-Najm, al-Qamar, al-Raḥman, al-Insān, al-Mursalat, al-Naba’, al-Nāzi’at. The fourth period of Medina is characterized by a more prosaic style, and the laws of sharia began to be revealed from Surah al-Baqarah, al-Anfal, Ali ‘Imrān, al-Ahzāb, al-Mumtaḥanah, al-Nisā’, al-Zalzalah, al-Ḥadīd, al-Mujadalah, al-Hasyr, al-Nūr, al-Hajj, al-Munāfiqūn, al-Mā’idah, al-Taubah, al-Fath, al-Hujurat, al-Taḥrīm, al-Ṯalaq, al-Bayyinah, al-Ḥashr, and al-Nasr.

In the Early Makah Period (48 surahs), verses that explain GBT have not been revealed. Middle Makah Period (21 surahs) GBT verses began to be revealed, namely Surah al-Shu’arā’ and al-Naml, which rank 8th and 20th. Late Makah Period (26 surahs), Surah al-Ankabūt and al-A’rāf rank 12th and 18th. Then, in the Madaniyah Period (24 surahs), the verse that indicates the existence of GBT behavior is mentioned in Surah al-Nisā’, which ranks 10th. Thus, when viewed from the chronological theory of Makkiyah and Madaniyah offered by Noeldeke-Schwally, the verses that explain about GBT are QS. al-Shu’arā’: 165-166, al-Naml: 54-55, al-Ankabūt: 38-30, al-A’rāf: 80-81, and QS. al-Nisā’: 119. Before looking at the interpretations of Fātin al-Falakī and Nawawī al-Bantanī regarding these verses, the author briefly explains the biography and characteristics of the two commentaries.

Fātin has the full name Fātin Mahmūd Fālakī is a female interpretation figure who was born in Egypt, September 4, 1954 AD. Fātin is a medical graduate from ‘Ain al-Syams University and a graduate of al-Azhar in Quranic Studies. She is a doctor who prefers to practice tafsir rather than medicine. Fātin is an activist who cares about the development of Islam and its generation. It is proven that Fatin has conducted many studies on Islamic issues, Islamic history and debate, and modern sciences. Many of her thoughts are conveyed in social media, such as a YouTube account called “Bi al-Quran Nahya” and her Facebook account called “Faten Falaky.” Besides being active in social media, Fātin is also a female cleric who is prolific in writing works, including Tafsīr al-Quran li al-Shabāb.

In his interpretation, he uses the ijmalī method, which uses words that are short, concise, and clear. This interpretation is written 30 complete juz by using tartib Mushafī by interpreting the word for each verse, then given a title according to the theme discussed. In the preamble of his tafsir, he said that tafsir al-Quran li al-Shabab uses reliable references, such as Tafsīr Sha'rawī, Tafsīr Jāmi' al-Bayān, Tafsīr Safwah al-Tafāsir, Tafsīr Jalalayn, and Hadīth Riyād al-Sālihīn. This shows that this interpretation combines bi al-Ma'thur and bi al-Ra'yi techniques by referring to previous interpretations and contextualizing them with the present. Tafsīr al-Quran li al-Shabāb includes tafsīr adabī ijtima'ī because of its concern to touch the lives of young Egyptians who are busy working while on the other hand they need the intake of knowledge of the Quran and its simple explanation to guide their lives so as not to fall into promiscuity. Finally, this tafsir was written by Fātin Falakī for 5 years.

Sheikh Nawawi's full name is Abu 'Abd al-Mu'ṯī Muhammad Nawawī ibn 'Umar ibn 'Arabī ibn 'Aly al-Jāwī. He was born in 1813 AD in Tanara, Serang, Banten, and died in 1897 AD at the age of 84 [21]. Nawawi al-Bantani studied with Nusantara scholars such as Kiai Sahal and KH. Yusuf, as well as famous Mecca scholars who came from the archipelago, such as Sheikh Ahmad Khātib Sambas, Sheikh Abdul Ghani Bima, Sheikh Ahmad Naḥrawī, and others. He wrote a lot on various topics, including Tafsir, Hadith, Tawheed and Usūl al-Dīn, Fiqh and Usū al-Fiqh, Sufism and Ahlaq, Nabawi History or Sirah, Arabic Grammar, and Tajweed.

In the realm of interpretation, he authored Marāh Labīd li Kashf Ma’na al-Quran al-Majīd, or known in Indonesia as Tafsīr al-Munīr, which was first published in Cairo in 1305 H. This interpretation was present because of the request of his friends during Nawawi’s stay in Mecca. In terms of title, this tafsir wants to give a message that this tafsir will continue to exist and deserves to be used as a solution as well as a guide for Muslims who want to understand the Quran correctly. In his interpretation, Nawawī did not escape from previous sources of interpretation, such as al-Futuḥāt al-Ilāhiyyah, Mafātih al-Ghāyb, al-Sirāj al-Munīr, Tanwīr al-Miqbas, Irshād al-‘Aql al-Salīm, Jāmi’ al-Bayān, Tafsīr al-Quran al-‘Aẓīm, al-Dūr al-Manthūr, and Tafsīr al-Jāmi’ li Aḥkām al-Quran. In terms of interpretation techniques, Marāh Labīd dominantly uses the ijmalī method by trying to interpret the Quran concisely and straightforwardly. Although in his interpretation, Nawawī also uses the tahlilī method on certain verses. Tafsīr Marāh Labīd is a combination of tafsir bi al-Ma’thūr and bi al-Ra’yī, combining riwayat with ijtihad based on scientific techniques and Syar’iyah (Surūṯ al-Mufassīr). The systematic writing of this tafsir uses tartib Mushafi by mentioning the name of the Surah, the status of Makiyah and Madaniyah, and mentioning the number of verses, words, and letters in each Surah [22]. Finally, this tafsir can be categorized as a tafsir with a Fiqhī, Sufī, or Ishārī style because it departs from Nawawi’s extraordinary mastery of Islamic knowledge.

Fātin al-Falakī in Tafsīr al-Quran li al-Shabāb and Nawawī al-Bantanī in Tafsīr Marāh Labīd have interpreted the above verses defining GBT as follows:

a. QS. al-Shu’arā’: 165-166 [23]

أَتَأۡتُونَ ٱلذُّكۡرَانَ مِنَ ٱلۡعَٰلَمِينَ وَتَذَرُونَ مَا خَلَقَ لَكُمۡ رَبُّكُم مِّنۡ أَزۡوَٰجِكُمۚ بَلۡ أَنتُمۡ قَوۡمٌ عَادُونَ

In her interpretation, Fatin includes the two verses above under the title “The Story of Prophet Lot’s”. In QS. al-Shu’arā’: 165, the phrase اَتَأْتُوْنَ الذُّكْرَانَ is interpreted with Adbarihīm “their rectum or anus”, which is gay (homosexual) behavior. In QS. al-Shu’arā’: 166, Fātin interprets the word “Ădūn” with the actions of قبيح “barbaric” and اجرام “criminal” and has never been done by people before. In his tafsir, Nawawī does not interpret word for word, as Fātin al-Falakī does. According to him, QS. al-Shu’arā’: 165 explains that the behavior of the Sodomites by having sex with men is an illogical sexual orientation because there are still women. In QS. al-Shu’arā’ 166, Nawawī explains that the Sodomites have left something that is allowed by Allah, namely their wives, and chose to do the heinous act of “Fākhishah” exceeding the behavior of animals [24]. When viewed from the interpretation of Fātin al-Falakī and Nawawī al-Bantanī on QS. al-Shu’arā’: 165-166, these two verses indicate gay and bisexual behavior. This is evidenced by the gay perpetrator, “the people of Luth,” also having a wife. Gay and bisexual behavior is referred to by Allah as “Ădūn”, namely, humans who are out of their nature.

b. QS. al-Naml: 54-55

وَلُوطًا إِذۡ قَالَ لِقَوۡمِهِۦٓ أَتَأۡتُونَ ٱلۡفَٰحِشَةَ وَأَنتُمۡ تُبۡصِرُونَ أَئِنَّكُمۡ لَتَأۡتُونَ ٱلرِّجَالَ شَهۡوَةٗ مِّن دُونِ ٱلنِّسَآءِۚ بَلۡ أَنتُمۡ قَوۡمٞ تَجۡهَلُونَ

In Tafsīr al-Quran li al-Shabāb, these two verses are among the verses that explain homosexuality. Fatin titled this verse “The Story of Prophet Lot’s”. In QS. al-Naml: 54, the word Fāhishah is interpreted with the word Liwaṯ “sodomite behavior”. He also explains the phrase Antum Tubshirūn, which means that sexual perversion is done consciously, and no one denies it. In verse 55, the word “Tajhalūn” is interpreted as the consequence of “punishment” received due to ignorance. While in Tafsīr Marāh Labīd, Nawawī explains that the word Fākhishah in QS. al-Naml: 54 is a prohibited and disgusting act (الفعلة المتناهية في السماجة). In addition, the behavior is done consciously, and the person knows the dangers. In Surah al-Naml: 55, Nawawī explains that gay behavior is the behavior of animals because it thwarts their natural partners (women) and only ignorant (سفهاء) and insane (مجنون) people do this [24]. In QS. al-Naml: 54-55, Fātin and Nawawī both slander the word “Fākhishah” with the act of “gay” sodomy. Unlike the previous verse, the gay perpetrator in QS. al-Naml: 54-5 has no interest in women at all. Gay offenders are fools because they have committed disgusting acts knowingly and have no shame. At this level, the gay perpetrator is called by Allah as “Tajhalūn”, i.e., a foolish man.

c. QS. al-Ankabūt: 28-30

وَلُوطًا إِذۡ قَالَ لِقَوۡمِهِۦٓ إِنَّكُمۡ لَتَأۡتُونَ ٱلۡفَٰحِشَةَ مَا سَبَقَكُم بِهَا مِنۡ أَحَدٖ مِّنَ ٱلۡعَٰلَمِينَ أَئِنَّكُمۡ لَتَأۡتُونَ ٱلرِّجَالَ وَتَقۡطَعُونَ ٱلسَّبِيلَ وَتَأۡتُونَ فِي نَادِيكُمُ ٱلۡمُنكَرَۖ فَمَا كَانَ جَوَابَ قَوۡمِهِۦٓ إِلَّآ أَن قَالُواْ ٱئۡتِنَا بِعَذَابِ ٱللَّهِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ قَالَ رَبِّ ٱنصُرۡنِي عَلَى ٱلۡقَوۡمِ ٱلۡمُفۡسِدِينَ

In Tafsīr al-Quran li al-Shabāb, these three verses are included in the theme “The Story of Prophet Luth”. In QS. al-Ankabūt: 28, Fātin does not interpret the meaning of Fākhishah. In QS. al-Ankabūt: 29, the word “al-Rijāl” is interpreted as “Adbārihīm” (sodomite behavior). Not only gay, the people of Luth also committed other crimes, namely robbery and murder, which are prohibited by the Religion of heaven (al-Adyān al-Samāwiyyāt). While in Tafsīr Marāh Labīd, Nawawī interprets the word Fākishah in QS. al-Ankabūt: 28 with Liwaṯ (اللواطة) or gay behavior, and the sexual deviation has never been done by humans or jinn. In QS. al-Ankabūt: 29 and 30, Nawawī explains three behaviors of the Sodomites, namely gay behavior, cutting off human generations, and committing crimes and vices, such as sex parties, farting carelessly, raping, throwing catapults, chewing sap, and swearing. In his Tafsir, Nawawī adds that they do this depraved action by sitting on the side of the road while carrying a bowl of gravel. If the pebbles were thrown at a passerby, then the person would be fucked and charged 3 dirhams. The three crimes of the Sodomites (مفسدين) that led to Allah’s punishment (Al-Bantani, n.d.-b).

In these three verses, the word “Fākhishah” is interpreted by Fātin and Nawawī not only in the form of “gay” sexual perversion but also includes crimes against humanity and criminality, namely rape, robbery, murder, and gambling. These multi-layered crimes are called by Allah as “Mufsidūn”, i.e., people who create disasters.

d. QS. al-A'rāf: 80-81

وَلُوطًا إِذۡ قَالَ لِقَوۡمِهِۦٓ أَتَأۡتُونَ ٱلۡفَٰحِشَةَ مَا سَبَقَكُم بِهَا مِنۡ أَحَدٖ مِّنَ ٱلۡعَٰلَمِينَ إِنَّكُمۡ لَتَأۡتُونَ ٱلرِّجَالَ شَهۡوَةٗ مِّن دُونِ ٱلنِّسَآءِۚ بَلۡ أَنتُمۡ قَوۡمٞ مُّسۡرِفُونَ

In her interpretation, Fātin includes these two verses in the theme "The Story of Prophet Lot's". Fātin interprets the word Fākhishah in QS. al-A'rāf: 80 with the practice of sodomy. In Surah al-A'rāf: 81, Fātin interprets the word "Musrifūn" with the perverted act of "al-Ḍalal", meaning that sodomy behavior is a perverted sexual activity. In Tafsīr Marāh Labīd, Nawawī explained that Luth bin Haran was a prophet sent by Allah to awaken the people of Sodom in the country of Himsa, who committed sexual perversion "Fākhishah" with Liwat or sodomy. Nawawī narrated the opinion of Muhammad ibn Isḥaq regarding the cultural background of the sexual perversion of the Sodomites, namely that initially the area of Sodom was a fertile and beautiful area that was not owned by the surrounding areas, which were barren and arid. The beauty and fertility of the land encouraged outsiders to stay and even seize the area of Sodom. The conflict was instigated by Satan, who disguised himself as an old man. Satan said, "If you do such and such (meaning homosexuality) to them, then they will leave". Although the Sodomites initially refused, Satan managed to convince them to carry out his depraved actions by fucking the handsome men who came to the Sodom area. Over time, the act had become a tradition and culture of the Sodomites and was considered commonplace by them. In QS. al-A'rāf: 81, Nawawī explains that homosexuality is a form of perversion of lust without regard to regeneration and love that is normally channeled to women. This behavior is considered deviant, "Musrifūn" by Allah, because they prefer the forbidden to the permissible, namely, their wives.

In these two verses, Fātin and Nawawi's interpretation of the word "Fākhishah" leads to the definition of gayness, namely liwath or sodomy. Although these two verses are almost similar to the previous verse, QS. al-Naml: 54-55, but between QS. al-A'rāf: 80-81 and QS. al-Naml: 54-55 have differences. If in QS. al-Naml: 54-55, gay behavior is done purely out of lust, but in QS. al-A'rāf: 80-81 gay behavior is influenced by political and economic conditions that were destroyed by colonialism. Gay behavior was originally a solution, but eventually became a disease wrapped in tradition. Gay people who are influenced by external factors are referred to by Allah as "Musrifūn", which means misguided people. e.

e. QS. al-Nisā':

وَلَأُضِلَّنَّهُمۡ وَلَأُمَنِّيَنَّهُمۡ وَلَأٓمُرَنَّهُمۡ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلۡأَنۡعَٰمِ وَلَأٓمُرَنَّهُمۡ فَلَيُغَيِّرُنَّ خَلۡقَ ٱللَّهِۚ وَمَن يَتَّخِذِ ٱلشَّيۡطَٰنَ وَلِيّٗا مِّن دُونِ ٱللَّهِ فَقَدۡ خَسِرَ خُسۡرَانٗا مُّبِينٗا

In Tafsīr al-Quran li al-Shabāb, this verse is included in the theme “Torment for Those Who Disobey the Messenger of Allah”. Fātin interprets the phrase “فَلَيُغَيِّرُنَّ خَلْقَ اللّٰهِ” in QS. al-Nisā’: 119 with two meanings. First, changing Allah’s creation, namely, body shape and gender. Second, changing the religion of Allah. In Tafsīr Marāh Labīd, Nawawī interprets the phrase “فَلَيُغَيِّرُنَّ خَلْقَ اللّٰهِ” by changing the physical body and gender, such as castrating slaves, gouging out eyes, piercing ears, tattooing the body, and connecting hair. This verse is interpreted by Nawawī as the behavior of male transgender “al-Takhannus” (التخنث) and female transgender “al-Saḥaqāt” (السحاقات). According to him, al-Takhannus is a man who resembles a woman (التخنث عبارة عن ذكر يشبه الأنثى), and “al-Saḥaqāt” is a woman who resembles a man (والسحاق عبارة عن أنثى تشبه الذكر).

In the verse above, Fātin and Nawawi's interpretation clearly leads to the definition of transgender. Transgender perpetrators are among the losers of "Ḥusrān" because they follow the devil, namely lust.

From the above explanation, it can be concluded that the interpretations of Fātin al-Falakī and Nawawī al-Bantanī on QS. al-Shu'arā': 165-166, leads to the definition of gay and bisexual. Meanwhile, QS. al-Naml: 54-55, QS. al-Ankabūt: 38-30, and QS. al-A'rāf: 80-81lead to the definition of gay only. In QS. al-Nisā': 119, both interpretations clearly lead to the definition of transgender. In the above verses, the author did not find any interpretation of the two that refers to the definition of lesbian. This means that the interpretations made by Fatin and Nawawi only cover the term GBT (gay, bisexual, and transgender) and have not reached the complete term, namely LGBT (lesbian, gay, bisexual, and transgender). The term lesbian is not found in either interpretation because both emphasize male homosexual behavior (liwaṯ) as the main form of sexual deviance categorized in deviant sexual orientation "al-Fākhishah". In addition, Nawawi al-Bantani refers extensively to classical interpretations, such as al-Ţabarī and al-Dūr al-Manthūr, which follow the traditional interpretation that only discusses male homosexuality (liwaṯ) in interpreting the verses about the story of Prophet Lot's people. Similarly, Fātin al-Falakī, despite having a contextual and socio-ethical approach, still follows the framework of classical exegesis that emphasizes male homosexuality without mentioning lesbianism. Thus, the absence of discussion about lesbianism in both interpretations is more a consequence of the focus of the Qur'anic text and the tradition of interpretation, rather than a disregard for the phenomenon of lesbianism itself. Although not explicitly discussed, lesbianism is still positioned in the category of deviant sexual orientation, "al-Fākhishah". In Islamic positive law, lesbianism is classified as zina majazī (adultery in a figurative sense), because it does not involve penetration, but it is still considered haram and a major sin [25]. Both Nawawī and Fātin emphasize that homosexual, bisexual, and transgender acts are criminal and deviate from human nature. The difference between the two lies only in the approach and style of interpretation they use. Fātin uses more concise, contextual language and emphasizes the socio-ethical and criminal aspects of gay, bisexual, and transgender behavior, while Nawawī is more detailed, Sufi-oriented, and quotes many classical accounts with interpretations of moral-spiritual aspects and sociohistorical backgrounds.

The following is a table of interpretations by Fātin al-Falakī and Nawawī al-Bantanī on QS. al-Shu’arā’: 165-166, QS. al-Naml: 54-55, QS. al-Ankabūt: 38-30, QS. al-A’rāf: 80-81, and QS. al-Nisā’: 119, which indicates the terms gay, bisexual, and transgender (GBT) as follows:

From the interpretation of Nawawī al-Bantanī and Fātin al-Falakī, GBT behavior is an irrational, immoral, and criminal sexual activity. In addition, GBT can damage the ecosystem and society because it deliberately cuts off human regeneration. Wrong sexual orientation can be prevented by instilling spirituality from an early age. Educative actions taken by the family, community, and government are needed to deal with this phenomenon [26]. According to Robinson, as quoted by Abdul Mufid, a lifestyle that is not based on spirituality will give birth to mental illness and health [27]. Therefore, preventive and solution-oriented measures are needed to maintain social balance. Here, verses from the Quran that contain ethical and moral values can be applied in moral guidance, strengthening family institutions, and controlling community behavior or social control. The identification of these solution-oriented and preventive verses is expected to provide a more constructive direction in dealing with the increasingly widespread phenomenon of GBT.

The environment and promiscuity are the beginning of the destruction of the younger generation. For this reason, in QS. al-Isrā': 32, Allah forbids humans from engaging in wrong sexual orientation, such as adultery. According to Nawawī al-Bantanī in his interpretation, deviant sexual orientation has tremendous social impacts, such as damaging family lines, causing family conflicts, and even damaging the environment. Adultery or GBT behavior is considered lower than that of animals because it deviates from human nature, which has been blessed by Allah with reason and heart.

وَلَا تَقۡرَبُواْ ٱلزِّنَىٰٓۖ إِنَّهُۥ كَانَ فَٰحِشَةٗ وَسَآءَ سَبِيلٗا

In QS. al-A'rāf: 33, Nawawi al-Bantani explains that Allah forbids wrong sexual orientation "al-Fawahish" whether secretly or openly, and even equates this criminal act "Jinayāt" with blasphemy. Fātin al-Falakī interprets "al-Fawahish" as sins resulting from vile acts. This means that GBT behavior not only disrupts the social order but is also a criminal act and considered blasphemy against religion if the perpetrator is Muslim.

قُلۡ إِنَّمَا حَرَّمَ رَبِّيَ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡيَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

Including measures to prevent misguided sexual orientation, "GBT" means guarding one's gaze toward the opposite sex. In her interpretation, Fātin al-Falakī gives this verse the theme of "Guarding One's Gaze." In QS. al-Nūr: 30 and 31, Fātin al-Falakī explains in her interpretation that guarding one's gaze, modesty, and covering oneself are forms of preserving honor. Nawawī al-Bantanī said that GBT behavior can be controlled by prevention as early as possible, namely by guarding one's gaze, covering one's aurat, not wearing excessive jewelry, and being smart in socializing.

قُل لِّلۡمُؤۡمِنِينَ يَغُضُّواْ مِنۡ أَبۡصَٰرِهِمۡ وَيَحۡفَظُواْ فُرُوجَهُمۡۚ ذَٰلِكَ أَزۡكَىٰ لَهُمۡۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا يَصۡنَعُونَ وَقُل لِّلۡمُؤۡمِنَٰتِ يَغۡضُضۡنَ مِنۡ أَبۡصَٰرِهِنَّ وَيَحۡفَظۡنَ فُرُوجَهُنَّ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنۡهَاَۖ

This is also found in QS. al-A'rāf: 26, which contains an exhortation for humans to cover their aurat. In QS. al-A'rāf: 26, Nawawī al-Bantanī explains in his interpretation that covering the aurat with clothing that is in accordance with sharia can cover up immoral acts "Fākhishah" in addition to having a pious heart, namely faith or a sense of shame. Similar to Nawawī al-Bantanī's interpretation, Fātin al-Falakī explains that "al-Taqwa" is the fear of Allah. This means that preventive measures against LGBT behavior can be taken in basic ways, such as dressing modestly, instilling a sense of shame if one's private parts are exposed, and instilling a fear of God.

يَٰبَنِيٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسٗا يُوَٰرِي سَوۡءَٰتِكُمۡ وَرِيشٗاۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٰلِكَ خَيۡرٞۚ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ

This can be maximized if the immediate environment, such as the family, instills good ethics and morals. In QS. al-Taḥrīm: 6, Nawawī al-Bantanī explains in his interpretation that family members, whether wives or children, must be taught goodness from an early age by setting an example of noble character.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ قُوٓاْ أَنفُسَكُمۡ وَأَهۡلِيكُمۡ نَارٗا وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُ عَلَيۡهَا مَلَٰٓئِكَةٌ غِلَاظٞ شِدَادٞ لَّا يَعۡصُونَ ٱللَّهَ مَآ أَمَرَهُمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ

Marriage is not only a religious requirement but also a solution to avoid sexual deviance, such as GBT. Through marriage, people can channel their sexual desires to their lawful partners. In QS. al-Nūr: 32-33, Nawawī al-Bantanī explains that this verse has two meanings: those who can marry are encouraged to do so immediately, and those who are not yet able should control their sexual desires until they have sufficient funds to get married. Fātin al-Falakī explains in her interpretation that the command to marry has two benefits, namely maintaining personal purity and social order.

وَأَنكِحُواْ ٱلۡأَيَٰمَىٰ مِنكُمۡ وَٱلصَّٰلِحِينَ مِنۡ عِبَادِكُمۡ وَإِمَآئِكُمۡۚ إِن يَكُونُواْ فُقَرَآءَ يُغۡنِهِمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٞ وَلۡيَسۡتَعۡفِفِ ٱلَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغۡنِيَهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ

This is in line with Allah's command in Qs. Mukminūn: 5-7, which obliges believers to channel their sexual desires to their lawful spouses. Nawawī al-Bantanī, in his interpretation of this verse, explains that adultery, sodomy, and masturbation are acts that deviate from Allah's Sharia law. Similarly, Fātin al-Falakī explains that adultery is an act that transgresses the boundaries set by Allah.

وَٱلَّذِينَ هُمۡ لِفُرُوجِهِمۡ حَٰفِظُونَ إِلَّا عَلَىٰٓ أَزۡوَٰجِهِمۡ أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُهُمۡ فَإِنَّهُمۡ غَيۡرُ مَلُومِينَ فَمَنِ ٱبۡتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُوْلَٰٓئِكَ هُمُ ٱلۡعَادُونَ

In QS. al-Rūm: 21, it is indicated that GBT behavior is contrary to human nature, which was created in pairs. According to Nawawī al-Bantanī in his interpretation, love and peace can only be obtained when a person's sexual orientation is directed towards their lawful partner, who is of the opposite sex. [24] This means that GBT individuals do not actually gain anything psychologically or emotionally that normal couples do not.

وَمِنۡ ءَايَٰتِهِۦٓ أَنۡ خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجٗا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَكُم مَّوَدَّةٗ وَرَحۡمَةًۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ

In QS. Ali 'Imrān: 104, preventive measures against GBT can be taken through social control by the government or elements of society. Fātin al-Falakī gives this verse the theme of "the command to do good and the prohibition of doing evil." Furthermore, Nawawī al-Bantanī, in his interpretation, emphasizes that the role of a community in doing good has a major impact on the environment.

وَلۡتَكُن مِّنكُمۡ أُمَّةٞ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ

This means that collaborative action from various elements of the government and the community can prevent GBT behavior. Currently, there is no law regulating GBT issues, but the Indonesian government has included points about LGBT in the Draft Criminal Code (KUHP). With the Criminal Code ruling (KUHP), countermeasures will be more effective. In QS. al-Nahl: 90, Nawawī al-Bantanī explains that al-Fakhshā' is sexual deviance that is not in accordance with Sharia values. In this verse, Allah forbids the vile act of "al-Fakhshā'", such as GBT. Fātin al-Falakī defines "al-Fakhshā'" as anything that is considered shameful if done, such as adultery. This means that, in addition to violating Sharia values, social sanctions against "GBT" sexual deviance have a major impact on the prevention of GBT behavior.

۞إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَٰنِ وَإِيتَآيِٕ ذِي ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ وَٱلۡبَغۡيِۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ

From the above explanation, the interpretations of Nawawī al-Bantanī in “Tafsīr Marāh al-Labīd” and Fātin al-Falakī in “Tafsīr al-Quran li al-Shabāb” in QS. al-Isrā’: 32, QS. al-A’rāf: 33, QS. al-Nūr: 30 and 31, QS. al-A’rāf, QS. al-Taḥrīm: 6, QS. al-Nūr: 32-33, Qs. Mukminūn: 5-7, QS. al-Rūm: 21, QS. Ali ‘Imrūn: 104, and QS. al-Nahl: 90 provides an understanding that abnormal sexual orientation or GBT behavior can be prevented in various ways, namely by avoiding promiscuity, guarding one’s gaze and honor by dressing modestly and in accordance with sharia values, getting married, and imposing social sanctions through social control by elements of society.