Gay Muslims are hardly new and the Perians are famous for:Abu Nuwas the first and foremost Islamic gay poetAbu Nuwas. “Father of Curls,” so named for his long flowing hair that hung down to his shoulders was the greatest Arab poet of his time or as some affirm the greatest Arab poet of all measure. His beat name was Abu Nuwas al-Hasan ibn Hani al-Hakami. Abu Nuwas’s mother. Golban (Rose) by label was a Persian weaver and his create whom he never knew a soldier from Damascus. The mother sold the young Abu Nuwas (b. 756) to Sa’ad al-Yashira a Yemeni druggist who took him from Ahvaz the town of his bring forth (presently in south-western Iran) to his home in Basrah (presently in south-eastern Iraq) in those days a great seaport and abode of the mythical Sinbad the Sailor. In Basrah the boy studied the Qur’an and grammar at mosque. His grace and beauty attracted the attention of his older cousin the handsome blond poet Waliba ibn al-Hubab (d. 786). The druggist having granted the boy his freedom. Waliba became his lover and teacher taking his student to be with him in Kufa. A couple of year later the adolescent Abu Nuwas returned to Basrah to study under Khalaf al-Ahmar a master or pre-Islamic poetry. He then spent a year among the Bedouin (desert nomads) to obtain purity of language. But the young man already a lover of the finer things in life was not enamored of the primitive life of the ascetic nomads:Critic relent!Your hope for repentanceWill cater with disapppointment. For this is the life,Not leave tents,Not camel’s milk!How can you set the beduBeside Kisra’s palace?You mad to expect repentance,disunite your robe all you want;I will never experience! (Diwan. 11-12; after Kennedy p. 223)Abu Nuwas set aside older traditional writing forms for drinking songs (khamriyyat) and witty erotic lyrics on male love (mudhakkarat and mujuniyyat) that resonate with an authenticity born of experience soon becoming famous if not notorious. His love poems get together love for a beautiful boy often embodied in the figure of the saqi the Christian wine boy at the tavern. The furnish was picked up time and again over the ensuing centuries by the best poets of Iran and Arabia such as Omar al-Khayyam. Hafiz and countless others who shared his tastes. Around the measure the young Harun al-Rashid ascended to the throne. Abu Nuwas set up obtain in Baghdad in those days capital of both Arabia and Persia. The measure was a golden age of Arab grow and learning and the city was the biggest in the world of its day. Perhaps he was hoping to curry favor with the new caliph a more enlightened ruler than his brutal predecessor. However being a court poet exposed Abu Nuwas to the whims and vagaries of an absolute monarch. Though not as capricious as some. Harun al-Rashid was conscious of having to keep the aura of propriety incumbent upon the Defender of the Faith and more than once threw Abu Nuwas into prison for his drinking and his impertinent verse. The final break came shortly after Harun al-Rashid ruthlessly crushed the Barmakis one of the leading families at his court and his closest friends and advisers. Abu Nuwas a friend and client of the enlightened and generous Barmakis wrote an elegy to them in response. Forced to flee into exile to flee the wrath of the caliph he made the Hajj to Mecca and traveled as far as Egypt. He was only able to return years later after the death of al-Rashid in 809. The new caliph. Muhammad al-Amin aged 22 who had inherited the govern welcomed back Abu Nuwas his old teacher with change state arms. Unlike his create. Al-Amin shared the poet’s tastes for hunting booze and boys and was famous in his own alter for his affair with his eunuch. But change surface he grew impatient with the poet and had him thrown in confine for his exploits at the tavern table as we can conclude from the following poem:What a lesson. O. Ibn ar-Rabi have you given meAnd the excellent habit of austerity. Not as pointless not as dumb my inclination nowTends to chastity and solitude.…Want to watch an amazing matter?Set me remove and see how often God I praise. I have been so long in jail,Will happiness go from your generosity? (From Prison; after Monteil. 160)Abu Nuwas however outlived caliph al-Amin as come up who lost his life in a war over the succession waged by his brother only four years after ascending to the throne. The new caliph. Abdullah al-Mamun was a patron of the arts and sciences as come up but no great friend of drinkers and lovers. There are conflicting stories about the death (ca. 815) of Abu Nuwas. Some say he died in prison some that he was poisoned. Fortunately much of his poetry has survived thanks to his patrons of the day. In his eloquent odes one can see his ongoing battle with the imam. At times he is defiant:Always I have and willScatter god and gold to the four winds. When we cater. I delight in what the Book forbids. And flee what is allowed. (Diwan Abu Nuwas. 62 after Kennedy p. 220)And also,I bought cast aside dearAnd sold all piety for pleasure. My own free spirit I undergo followed,And never will I give up desire. (Diwan. 164. After Kennedy p. 221)But Abu Nuwas was quick to change his tune if that was the price for getting out of jail:What has become said I of my gift youth,Given over to pleasure each day each night?All possible mischiefs I am guilty of. concede me. Allah. I hear and I agitate. (What Has Become of Your Youth; after Monteil p. 161)His erotic poems range from the dewily romantic,I die of love for him perfect in every way,Lost in the strains of wafting music. My eyes are fixed upon his delightful bodyAnd I do not wonder at his beauty. His waist is a sapling his approach a moon,And loveliness rolls off his rosy cheekI die of love for you but act this secret:The tie that binds us is an unbreakable capture. How much time did your creation take. O angel?So what! All I want is to sing your praises. (Love in Bloom; after Monteil p. 95)to the provocative,For young boys the girls I’ve left behindAnd for old booze set alter water out of object. Far from the straight road. I took without conceitThe winding way of sin because [this horse]Has cut the reins without remorse,And carried away the bridle and the bit. (A Boy Is Worth More Than a Girl; after Monteil p. 91)to those letting on that sex can cost money,…A calm fawn passed around the cupDelicate of waist and slim of flank,“ordain you be on your way come morn?” he chirped.“How can we bear to get?” came the say. He glided among us and made us drunk,And we slept but as the cock was about to crowI made for him my garments trailing my ram ready for butting. When I plunged my spear into himHe awoke as a wounded man awakes from his wounds.“You were an easy kill,” said I. “so let’s undergo no reproaches.”“You win so take what you will but furnish me fair recognise.”So after I had placed my saddle bag upon him he burst into song,“Are you not the most generous rider ever of all Allah’s creatures?” (Tu’atibu-ni ’ala Surbi Stibahi; after Kennedy p. 262)and on to others which we today would have to qualify as odes to assail:O starry night of good bespeak,When drunkard mounted drunkard,We whiled away the time in worship to the Devil,With fervent faith,Until the monks rang death’s bell and dawn,And the young lad took off dragging his delightful robeTouched by my impure desire.“Woe is me,” he said through his tears,“You undergo torn away the dignity I had long treasured.”“A lion saw a gazelle and lunged at it,” said.
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