Pederasty in Islam - Revision history

Thorn: /* Persia */

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Persia

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	Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.		Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.

	Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."<ref>http://www.breadnet.middlebury.edu/~nereview/Davis.html</ref> This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love.<ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>		Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."<ref>http://www.breadnet.middlebury.edu/~nereview/Davis.html</ref> This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love.<ref>Minoo S. Southgate, "[https://sci-hub.st/10.2307/4310468 Men, Women and Boys: Love and Sex in the Works of Sa'adi]" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>

	John Fryer, who traveled to Persia in the late seventeenth century, was of the opinion that "The Persians, when they let go their modesty.. covet boys as much as women." The notoriety of the Persians for boyish pleasures was such that in the late nineteenth century Richard Francis Burton referred to Central Asian pederasty as "the Persian vice." He confirmed the findings of Chardin, indicating that the boy bordellos continued to exist, adding that "the boys are prepared with extreme care by diet, baths, depilation, unguents and a host of artists in cosmetics."		John Fryer, who traveled to Persia in the late seventeenth century, was of the opinion that "The Persians, when they let go their modesty.. covet boys as much as women." The notoriety of the Persians for boyish pleasures was such that in the late nineteenth century Richard Francis Burton referred to Central Asian pederasty as "the Persian vice." He confirmed the findings of Chardin, indicating that the boy bordellos continued to exist, adding that "the boys are prepared with extreme care by diet, baths, depilation, unguents and a host of artists in cosmetics."

Thorn: /* The Existence of Pederastic Love */

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The Existence of Pederastic Love

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	=====The Existence of Pederastic Love=====		=====The Existence of Pederastic Love=====
	Even if it is granted that [[literary works]] during the Ottoman period could be used as valid primary sources that reflect on the lifestyle of the habitants of the [[Ottoman Empire]], [http://www.fas.harvard.edu/~nelc/faculty/el-rouayheb.htm Khaled El-Rouayheb] expressed in another piece of his work, The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 – 1800, that many historians “give readers the impression that many love poetry of that period usually portrayed female beloved.” In the aforementioned paper, El-Rouayheb later argued that “the portrayed beloved was often, perhaps most often, a male youth.” In summary, he based his arguments on the physical description, namely the beard, of the beloved, the name of the beloved, the usage of masculine gender terms when speaking of the beloved, and extra-poetic information attached to the poems.<ref>El-Rouayheb, Khaled. The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800. Middle Eastern Literatures; January 2005, vol.8, no.1.</ref>		Even if it is granted that [[literary works]] during the Ottoman period could be used as valid primary sources that reflect on the lifestyle of the habitants of the [[Ottoman Empire]], [http://www.fas.harvard.edu/~nelc/faculty/el-rouayheb.htm Khaled El-Rouayheb] expressed in another piece of his work, The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 – 1800, that many historians “give readers the impression that many love poetry of that period usually portrayed female beloved.” In the aforementioned paper, El-Rouayheb later argued that “the portrayed beloved was often, perhaps most often, a male youth.” In summary, he based his arguments on the physical description, namely the beard, of the beloved, the name of the beloved, the usage of masculine gender terms when speaking of the beloved, and extra-poetic information attached to the poems.<ref>El-Rouayheb, Khaled. [https://sci-hub.st/10.1080/1366616042000309157 The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800]. Middle Eastern Literatures; January 2005, vol.8, no.1.</ref>

	The following are excerpts from poems used for each of El-Rouayheb’s claim:		The following are excerpts from poems used for each of El-Rouayheb’s claim:

Thorn: /* Central Asia */

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Central Asia

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	<blockquote>		<blockquote>
	In the Muslim East, sodomy flourished until very recent times. In old Tashkent [Uzbekistan], before the October Revolution, a favorite pastime among the Sarts was the society of ''bacha''—dancing boys (Pers. ''bacha'' – "child"), whose ultimate purpose was intimate relations with them—''bachebazi'' (''Pers. bachabazi''). [editor's translation] <ref name="averkiev">[https://libgen.li/ads267edbd1c32fbbe3cd644e38adc1e285RC85NHNN Averkiyev S.S. (2015) Influence of the Tatars on the Life of the Russian People. pp. 175-180]</ref> </blockquote>		In the Muslim East, sodomy flourished until very recent times. In old Tashkent [Uzbekistan], before the October Revolution [1917], a favorite pastime among the Sarts was the society of ''bacha''—dancing boys (Pers. ''bacha'' – "child"), whose ultimate purpose was intimate relations with them—''bachebazi'' (''Pers. bachabazi''). [editor's translation] <ref name="averkiev">[https://libgen.li/ads267edbd1c32fbbe3cd644e38adc1e285RC85NHNN Averkiyev S.S. (2015) Influence of the Tatars on the Life of the Russian People. pp. 175-180]</ref> </blockquote>

	==Sufi outlook==		==Sufi outlook==

Thorn: /* Central Asia */

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Central Asia

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	:''See also [[Köçek]]''		:''See also [[Köçek]]''

			<blockquote>
			In the Muslim East, sodomy flourished until very recent times. In old Tashkent [Uzbekistan], before the October Revolution, a favorite pastime among the Sarts was the society of ''bacha''—dancing boys (Pers. ''bacha'' – "child"), whose ultimate purpose was intimate relations with them—''bachebazi'' (''Pers. bachabazi''). [editor's translation] <ref name="averkiev">[https://libgen.li/ads267edbd1c32fbbe3cd644e38adc1e285RC85NHNN Averkiyev S.S. (2015) Influence of the Tatars on the Life of the Russian People. pp. 175-180]</ref> </blockquote>

	==Sufi outlook==		==Sufi outlook==

Thorn: /* The Existence of Pederastic Love */

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The Existence of Pederastic Love

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	iii. the word “boy” – Muhammad al-Mahāsinī (d. 1062/1662): I fancy him, a lithesome boy of paradise.		iii. the word “boy” – Muhammad al-Mahāsinī (d. 1062/1662): I fancy him, a lithesome boy of paradise.
	</blockquote>		</blockquote>

			Historians state deep-rooted presence of "sodomy" in Persian society:
			<blockquote>
			Among the Persians, according to Olearius, who visited Persia in 1637–1638, sodomy was "in full practice and custom." [...] According to Olearius, sodomy had been known to Persian society since the very foundation of the Persian state, without any external influence. [editor's translation] <ref name="averkiev">[https://libgen.li/ads267edbd1c32fbbe3cd644e38adc1e285RC85NHNN Averkiyev S.S. (2015) Influence of the Tatars on the Life of the Russian People. pp. 175-180]</ref></blockquote>

	=====Women-Lovers & Boy-Lovers=====		=====Women-Lovers & Boy-Lovers=====

Thorn: /* Ottoman Empire */

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Ottoman Empire

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	In chapter 3 – ‘How to enjoy the company of boys’ – of Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’, Birader described a few group of lovers – those that find beauty in exquisite boys, those who love güzeshte (boys who have passed puberty), those who think of “beauties who has already grown black and thick moustaches” and another who strive to find old men with white beards.<ref>Kuru, Selim S. 2000. A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum." Unpublished PhD Dissertation. Harvard University. p. 188-92</ref>		In chapter 3 – ‘How to enjoy the company of boys’ – of Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’, Birader described a few group of lovers – those that find beauty in exquisite boys, those who love güzeshte (boys who have passed puberty), those who think of “beauties who has already grown black and thick moustaches” and another who strive to find old men with white beards.<ref>Kuru, Selim S. 2000. A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum." Unpublished PhD Dissertation. Harvard University. p. 188-92</ref>
	These examples imply how contemporary authors’ preference for male subjects was defined by the age of the subjects.		These examples imply how contemporary authors’ preference for male subjects was defined by the age of the subjects.

			Also:
			<blockquote>in Turkey, the love of boys developed within the upper class of Turkish society under Sultan Bayezid I the Thunderbolt (1389–1402) [...] This vice found particularly favorable ground in the Janissary corps, where marriage was fundamentally prohibited. Handsome boys recruited into the Janissary ranks became the beloved companions of officers and later, upon reaching maturity, benefited from their patronage. The great-grandson of Bayezid I, Mehmed the Conqueror (1451–1481), [...] like his ancestor, maintained an entire harem of boys. The love of boys was celebrated in Turkish poetry. [editor's translation] <ref name="averkiev">[https://libgen.li/ads267edbd1c32fbbe3cd644e38adc1e285RC85NHNN Averkiyev S.S. (2015) Influence of the Tatars on the Life of the Russian People. pp. 175-180]</ref></blockquote>

	=====Sodomy & Islam=====		=====Sodomy & Islam=====

The Admins at 13:23, 31 May 2024

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	<div style="margin-right: 25px; float: left;">__TOC__</div>[[Image:Shah Abbas and Wine Boy.jpg\|thumb\|right\|190px\|'''Shah Abbas I and a page'''<br>The dedication reads ''May life grant all that you desire from three lips, those of your lover, the river, and the cup.'' Tempera and gilt; Muhammad Qasim, 1627; Louvre, Paris]]		<div style="margin-right: 25px; float: left;">__TOC__</div>[[Image:Shah Abbas and Wine Boy.jpg\|thumb\|right\|190px\|'''Shah Abbas I and a page'''<br>The dedication reads ''May life grant all that you desire from three lips, those of your lover, the river, and the cup.'' Tempera and gilt; Muhammad Qasim, 1627; Louvre, Paris]]

	'''Muslim Pederasty''', pederastic relationships, poetry, art and spirituality were found throughout cultures from Moorish [[Spain]] to Northern present-day [[Pakistan]]. While [[sodomy]] was considered a major sin in Islam, other aspects of same-sex relations were not, though they were problematized to various degrees at various times and places.		'''Muslim [[Pederasty]]''', pederastic relationships, poetry, art and spirituality were found throughout cultures from Moorish [[Spain]] to Northern present-day [[Pakistan]]. While [[sodomy]] was considered a major sin in Islam, other aspects of same-sex relations were not, though they were problematized to various degrees at various times and places.

	The seeming co-relation of pederasty with the rise of Islam has been commented on by modern historians, who see a link between the love of boys and the protective attitude of Islam towards women, leading to their removal from public life, together with the tendency of Sharia law to accommodate within the domain of "private behavior" inevitable activities, as long as they do not interfere with public order.<ref>Walter Andrews and Mehmet Kalpakli, ''The Age of Beloveds: Love and the Beloved in Early–Modern Ottoman and European Culture and Society,'' Durham and London, 2005</ref>		The seeming co-relation of pederasty with the rise of Islam has been commented on by modern historians, who see a link between the love of boys and the protective attitude of Islam towards women, leading to their removal from public life, together with the tendency of Sharia law to accommodate within the domain of "private behavior" inevitable activities, as long as they do not interfere with public order.<ref>Walter Andrews and Mehmet Kalpakli, ''The Age of Beloveds: Love and the Beloved in Early–Modern Ottoman and European Culture and Society,'' Durham and London, 2005</ref>

Prue at 00:42, 4 July 2023

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	[[Image:Princely Youth and Dervish.jpg\|right\|thumb\|250px\|'''Princely Youth and Dervish'''<br>Reza Abbasi, ca. 1625; Isfahan, Iran;<br>[[Metropolitan Museum of Art]], [[New York]].]]		[[Image:Princely Youth and Dervish.jpg\|right\|thumb\|250px\|'''Princely Youth and Dervish'''<br>Reza Abbasi, ca. 1625; Isfahan, Iran;<br>[[Metropolitan Museum of Art]], [[New York]].]]

	The origin of pederasty in ancient Persia was debated even in ancient times. [[Herodotus]] claimed they had learned it from the Greeks: "...and [the Persians'] luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty."<ref>Herodotus, ''Histories;''I.135, tr. A.D. Godley</ref> However, [[Plutarch]] asserts that the Persians used eunuch boys "the Greek way" long before they had seen the Grecian main.<ref>Plutarch, ''De Malig. Herod.'' xiii.ll</ref> Despite these historians, [[Richard ~~Francis~~ Burton]] was of the opinion that the Persians had picked up the habit from the people inhabiting the Tigris-Euphrates Valley.<ref>Richard F. Burton, ''Terminal Essay''</ref> More recently, the Persian literary historian Zabih Allah Safa called pederasty "the shameful inheritance of a period of moral turpitude which began to contaminate Iran from the [tenth and eleventh centuries AD] especially from the reign of the [Turkic] slave [kings] and the yellowskin [[Sinitic]] tribes."<ref>Paul Sprachman, "Le beau garçon sans merci: The Homoerotic Tale in Arabic and Persian" in ''Homoeroticism in Classical Arabic Literature,'' ed. J. Wright and K. Rowson, New York, 1997, p.199</ref>		The origin of pederasty in ancient Persia was debated even in ancient times. [[Herodotus]] claimed they had learned it from the Greeks: "...and [the Persians'] luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty."<ref>Herodotus, ''Histories;''I.135, tr. A.D. Godley</ref> However, [[Plutarch]] asserts that the Persians used eunuch boys "the Greek way" long before they had seen the Grecian main.<ref>Plutarch, ''De Malig. Herod.'' xiii.ll</ref> Despite these historians, [[Sir Richard Burton]] was of the opinion that the Persians had picked up the habit from the people inhabiting the Tigris-Euphrates Valley.<ref>Richard F. Burton, ''Terminal Essay''</ref> More recently, the Persian literary historian Zabih Allah Safa called pederasty "the shameful inheritance of a period of moral turpitude which began to contaminate Iran from the [tenth and eleventh centuries AD] especially from the reign of the [Turkic] slave [kings] and the yellowskin [[Sinitic]] tribes."<ref>Paul Sprachman, "Le beau garçon sans merci: The Homoerotic Tale in Arabic and Persian" in ''Homoeroticism in Classical Arabic Literature,'' ed. J. Wright and K. Rowson, New York, 1997, p.199</ref>

	The practice was not without its critics, such as [[Sanai\|Sanai of Ghazni]]. The poet mocks the pederastic practices of his time, embodied in the doings of the Khvaja of [[Herat]], who takes his [[catamite]] into the [[mosque]] for a quick tryst:		The practice was not without its critics, such as [[Sanai\|Sanai of Ghazni]]. The poet mocks the pederastic practices of his time, embodied in the doings of the Khvaja of [[Herat]], who takes his [[catamite]] into the [[mosque]] for a quick tryst:

The Admins at 14:17, 4 March 2023

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	The construction of same-sex love in the [[Middle East]] has been influenced by its history and geography. [[Hellenistic civilization\|Hellenistic]] elements can be recognized in the use of the wine boy as a symbol of homoerotic passion, and in such ideas as that pederasty is absent from 'primitive' cultures since there a boy can learn all he needs from his father, but that people of high civilization require the erotic attraction of boys to motivate experienced men to teach the boys lovingly. <ref>The [[Rasa'il Ikhwan as-Safa']], a tenth century [[Iraq]]i philosophical and religious encyclopedia.</ref>		The construction of same-sex love in the [[Middle East]] has been influenced by its history and geography. [[Hellenistic civilization\|Hellenistic]] elements can be recognized in the use of the wine boy as a symbol of homoerotic passion, and in such ideas as that pederasty is absent from 'primitive' cultures since there a boy can learn all he needs from his father, but that people of high civilization require the erotic attraction of boys to motivate experienced men to teach the boys lovingly. <ref>The [[Rasa'il Ikhwan as-Safa']], a tenth century [[Iraq]]i philosophical and religious encyclopedia.</ref>

	The valorization of youthful male beauty is found in the [[Qur'an\|Qurʾān]] itself: "And there shall wait on them [the god fearing men] youths of their own, as fair as virgin pearls." (Qurʾān 52:24; 56:17; 76:19). Islamic jurisprudence generally considers that attraction towards beautiful youths is normal and natural. The [[Hanbalite]] jurist Ibn al-Jawzi (d. 1200) is reputed to have said that "He who claims that he experiences no desire when looking at beautiful boys or youths is a liar, and if we could believe him he would be an animal, and not a human being."<ref>James T. Monroe, in ''Homoeroticism in Classical Arabic Literature,'' p. 117</ref> However, [[anal intercourse]] ''(liwāṭ),'' is proscribed and men are advised to be even more wary of attraction to beautiful boys than to beautiful women, through religious injunctions exhorting them to resist this temptation. It is related that the ~~Prophet~~ [[Muhammad]] enjoined his followers to "Beware of beardless youth for they are a greater source of mischief than young maidens."<ref>Murray and Roscoe, 1997, ''passim''</ref>		The valorization of youthful male beauty is found in the [[Qur'an\|Qurʾān]] itself: "And there shall wait on them [the god fearing men] youths of their own, as fair as virgin pearls." (Qurʾān 52:24; 56:17; 76:19). Islamic jurisprudence generally considers that attraction towards beautiful youths is normal and natural. The [[Hanbalite]] jurist Ibn al-Jawzi (d. 1200) is reputed to have said that "He who claims that he experiences no desire when looking at beautiful boys or youths is a liar, and if we could believe him he would be an animal, and not a human being."<ref>James T. Monroe, in ''Homoeroticism in Classical Arabic Literature,'' p. 117</ref> However, [[anal intercourse]] ''(liwāṭ),'' is proscribed and men are advised to be even more wary of attraction to beautiful boys than to beautiful women, through religious injunctions exhorting them to resist this temptation. It is related that the [[Prophet Muhammad]] enjoined his followers to "Beware of beardless youth for they are a greater source of mischief than young maidens."<ref>Murray and Roscoe, 1997, ''passim''</ref>

	Likewise, the imam and legal scholar [[Sufyan al-Thawri]] (d. 783 CE) asserted, regarding sexual temptation, that "If every woman has one devil accompanying her, then a handsome lad has seventeen."<ref>Mukhtar, M. H. ''Tarbiyat-e-Aulad aur Islam [The Upbringing of Children in Islam].'' dar-ut-Tasneef, Jamiat ul-Ulūm il-Islamiyyah alla-ma Banuri Town Karachi. English translation by Rafiq Abdur Rahman. Transl. esp. Chapter 11: ''Responsibility for Sexual Education.''</ref>		Likewise, the imam and legal scholar [[Sufyan al-Thawri]] (d. 783 CE) asserted, regarding sexual temptation, that "If every woman has one devil accompanying her, then a handsome lad has seventeen."<ref>Mukhtar, M. H. ''Tarbiyat-e-Aulad aur Islam [The Upbringing of Children in Islam].'' dar-ut-Tasneef, Jamiat ul-Ulūm il-Islamiyyah alla-ma Banuri Town Karachi. English translation by Rafiq Abdur Rahman. Transl. esp. Chapter 11: ''Responsibility for Sexual Education.''</ref>

The Admins at 15:37, 28 April 2022

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	Under the rule of both the [[Pahlavi dynasty]] monarchy and the [[Islamic Republic]] in Iran, [[Janet Afary]] claims that "Classical Persian literature — like the poems of [[Farid al-Din Attar\|Attar]] (died 1220), [[Rumi]] (d. 1273), [[Saadi\|Sa’di]] (d. 1291), [[Hafez]] (d. 1389), [[Jami]] (d. 1492), and even those of the 20th century Iraj Mirza (d. 1926) — are replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." She further states that "professors of literature have been forced to teach that these extraordinarily beautiful gay love poems aren’t really gay at all and that their very explicit references to same-sex love are really all about men and women."<ref>http://www.gaycitynews.com/gcn_432/iraniansourcesquestion.html</ref><ref>Janet Afary & Kevin Anderson, ''Foucault and the Iranian Revolution: Gender and the Seductions of Islamism,'' (University of Chicago Press, 2005</ref>		Under the rule of both the [[Pahlavi dynasty]] monarchy and the [[Islamic Republic]] in Iran, [[Janet Afary]] claims that "Classical Persian literature — like the poems of [[Farid al-Din Attar\|Attar]] (died 1220), [[Rumi]] (d. 1273), [[Saadi\|Sa’di]] (d. 1291), [[Hafez]] (d. 1389), [[Jami]] (d. 1492), and even those of the 20th century Iraj Mirza (d. 1926) — are replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." She further states that "professors of literature have been forced to teach that these extraordinarily beautiful gay love poems aren’t really gay at all and that their very explicit references to same-sex love are really all about men and women."<ref>http://www.gaycitynews.com/gcn_432/iraniansourcesquestion.html</ref><ref>Janet Afary & Kevin Anderson, ''Foucault and the Iranian Revolution: Gender and the Seductions of Islamism,'' (University of Chicago Press, 2005</ref>

	Two Western scholars ignore such material. In a 1999 review in ''[[The Spectator]]'' of an anthology of Classical Arabic literature, the reviewer, R.I. Penguin, says of the author's editorial decision to focus on nature poems if a featured author: "Irwin is to be admired for sticking to a fair-minded overview of the whole field; Sanawbari's work, for instance, is described thus: 'Besides nature poems, he also produced mudhakarat, or poems addressed to small boys. However, in this anthology we will stick to the nature poems.' Quite right; the nature poems are much more interesting." Irwin also notes that "...there are some practices in the poetic language which sound bizarre, like the convention that if the metre demands it, the masculine pronoun may be substituted for the feminine one, with deeply confusing results in love poetry. The Arabs were fairly polymorphously perverse, but probably not so much as their love poetry makes them sound."<ref>~~{{cite web\|url=~~ http://~~www~~.~~findarticles~~.~~com~~/p/~~articles~~/~~mi_qa3724~~/~~is_199911/ai_n8854441\|title=~~ "An orchard you can take on your lap"; Spectator~~, The~~, 27 November 1999 ~~by Hensher, Philip}}~~</ref>		Two Western scholars ignore such material. In a 1999 review in ''[[The Spectator]]'' of an anthology of Classical Arabic literature, the reviewer, R.I. Penguin, says of the author's editorial decision to focus on nature poems if a featured author: "Irwin is to be admired for sticking to a fair-minded overview of the whole field; Sanawbari's work, for instance, is described thus: 'Besides nature poems, he also produced mudhakarat, or poems addressed to small boys. However, in this anthology we will stick to the nature poems.' Quite right; the nature poems are much more interesting." Irwin also notes that "...there are some practices in the poetic language which sound bizarre, like the convention that if the metre demands it, the masculine pronoun may be substituted for the feminine one, with deeply confusing results in love poetry. The Arabs were fairly polymorphously perverse, but probably not so much as their love poetry makes them sound."<ref>[http://archive.spectator.co.uk/article/27th-november-1999/50/an-orchard-you-can-take-on-your-lap Hensher, Philip: "An orchard you can take on your lap"], Spectator, 27 November 1999. [https://web.archive.org/web/20071224010752/http://www.findarticles.com/p/articles/mi_qa3724/is_199911/ai_n8854441 Backup].</ref>

	==See also==		==See also==
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	* Roth, Norman. ''Fawn of My Delights - boy-love in Hebrew and Arabic Verse. Sex in the Middle Ages.'' 1991.		* Roth, Norman. ''Fawn of My Delights - boy-love in Hebrew and Arabic Verse. Sex in the Middle Ages.'' 1991.
	* Roth, Norman. ''Boy-love in Medieval Arabic Verse. Paidika'', Vol.3, No.3, 1994.		* Roth, Norman. ''Boy-love in Medieval Arabic Verse. Paidika'', Vol.3, No.3, 1994.
	* ~~{{cite journal\| last =~~ Schild~~\| first =~~ M~~\| title =~~ The Irresistible Beauty of Boys - Middle Eastern attitudes about boy-love~~\| volume =~~ Paidika~~\| volume =~~ 1\| issue = 3}}		* Schild, M. ''The Irresistible Beauty of Boys - Middle Eastern attitudes about boy-love'', Paidika vol 1, issue 3.
	* Sikand, Yoginder. ''A Martyr for Love - Hazrat Sayed Sarmad, a Sufi gay mystic''. Perversions, Vol.1, No.4. Spring 1995.		* Sikand, Yoginder. ''A Martyr for Love - Hazrat Sayed Sarmad, a Sufi gay mystic''. Perversions, Vol.1, No.4. Spring 1995.
	* ~~{{cite book\|author=~~Tīfāshī, Aḥmad ibn Yūsuf; Khawam, René R.; Leyland, Winston~~\|title=~~The Delight of hearts, or, What you will not find in any book~~\|publisher=~~Gay Sunshine Press~~\|location=~~San Francisco~~\|year=~~1988\|isbn=0-940567-09-1}}		* Tīfāshī, Aḥmad ibn Yūsuf; Khawam, René R.; Leyland, Winston- ''The Delight of hearts, or, What you will not find in any book'', Gay Sunshine Press, San Francisco, 1988, isbn=0-940567-09-1
	* Williamson, Casey R. Williamson. ''Where did that boy go? - the missing boy-beloved in post-colonial Persian literature.''		* Williamson, Casey R. Williamson. ''Where did that boy go? - the missing boy-beloved in post-colonial Persian literature.''
	* Wright, J. W. & Everett Rowson. ''Homoeroticism in Classical Arabic Literature''. 1998.		* Wright, J. W. & Everett Rowson. ''Homoeroticism in Classical Arabic Literature''. 1998.