Firstly, homosexuality in Islamic law is considered one of the most severe sins. Islamic rulings are clear in prohibiting and criminalizing homosexuality, whether between men and men or women and women. Allāh says:

• “And [mention] Lot, when he said to his people, ‘Do you commit such immorality as no one has preceded you with from among the worlds? Indeed, you approach men with desire, instead of women. Rather, you are a transgressing people.'” [Al-᾽A῾rāf: 80-81].
• “And [mention] Lot, We gave him judgement and knowledge and We saved him from the city that was committing wicked deeds. Indeed, they were a people of evil, defiantly disobedient.” [Al-᾽Anbiyā᾽: 74].
• “And [mention] Lot, when he said to his people, ‘Do you commit immorality while you are seeing? Do you indeed approach men with desire instead of women? Rather, you are a people behaving ignorantly.’ But the answer of his people was not except that they said, ‘Expel the family of Lot from your city. Indeed, they are people who keep themselves pure.’ So We saved him and his family, except for his wife; We destined her to be of those who remained behind. And We rained upon them a rain [of stones]. Then see how was the end of the criminals.” [An-Naml: 54-58].
• “Indeed, We sent upon them a storm of stones, except the family of Lot – We saved them before dawn.” [Al-Qamar: 34].

Looking at the Sunnah, we find indications of the severity of the crime of homosexuality in both its forms [between men and men, and also between women and women] and that it is one of the most heinous sins, as described by Ibn Ḥajar:

• Ibn ῾Abbās narrated that the Prophet (peace be upon him) said: “… Cursed is he who has intercourse with an animal, and cursed is he who does the act of the people of Lot.” [᾽Aḥmad].
• The Prophet (peace be upon him) said about the punishment for this act: “Whoever you find doing the act of the people of Lot, kill the one who does it and the one to whom it is done.” This ḥadīth was narrated by several authors of the books of Sunnah with their respective chains of transmission from Ibn ῾Abbās (may Allāh be pleased with him).
• The Prophet (peace be upon him) feared that this cursed act might infiltrate his Ummah, as Jābir (may Allāh be pleased with him) narrated: “What I fear most for my Ummah is the deed of the people of Lot.” [Al-Tirmidhī].
• Imam Ja῾far al-Ṣādiq (may Allāh be pleased with him) said: “The prohibition of the rear private part (homosexuality) is greater than the prohibition of the front private part (adultery). Allāh destroyed a nation because of the rear private part and did not destroy a nation because of the front private part.”

All Sunnī and Ja῾farī scholars agree that sodomy is forbidden and is one of the gravest sins.

Secondly, homosexuality is one of the worst social diseases and moral disorders, corrupting society and the social order. Ibn Al-Qayyim said: “Since the corruption of sodomy is one of the greatest corruptions, its punishment in this world and the hereafter is among the greatest punishments.”

Due to the evil of this act, the punishment mentioned in the Qur᾽ān extends to those who approve of it, even if they do not commit it. The Qur᾽ān narrates the punishment of Sodom, which included men and women, although the act was male homosexuality, and lesbianism was not mentioned. However, the women supported the act [and they were all punished].

Thirdly, a Muslim must be cautious of this act. This caution involves avoiding the act itself and avoiding those who commit it to avoid the curse of proximity, the evil of association, and the ill effects of mixing with such people. One should be protective of their family and children, taking extreme measures to prevent harm, even if it means sacrificing worldly comforts, and seeking what protects oneself and one’s family from the corruption of this world and the punishment of the hereafter.

Therefore, it is not permissible for this family to rent the house described in the question. Allāh’s earth is vast, and they can find other housing that provides them with both benefit and rent without compromising their principles. It is also not permissible for them to live in the house even if it were offered for free, due to the vile nature of the act and its consequences.

Regarding the argument that the tenant pays for a permissible benefit and has nothing to do with the landlord’s homosexuality or adoption of the child, and the comparison to renting from known polytheists, disbelievers in Allāh, or atheists, or those who drink alcohol, which is a sin that incurs a curse:

Firstly, major sins and transgressions are not equal in their punishment and impact. An action may not be disbelief but still necessitate a worldly punishment. Therefore, an original disbeliever does not receive a worldly punishment, whereas a disobedient Muslim might receive a punishment for their major sin. Thus, it cannot be said: since the disbeliever is not punished for disbelief, the disobedient Muslim should not be punished for their major sin.

Secondly, the context and consequences must be considered. Disbelief affects only the disbeliever unless they are a proselytizer, in which case avoidance is obligatory. Similarly, an atheist. A drinker of alcohol, if not affecting others, bears the sin alone. Homosexuality, however, corrupts the family structure and society’s moral fabric, affecting others beyond the individual.

Additionally, the expansion of the LGBTQ+ movement and its influence on legislation and society in the West pose a significant threat to spiritual, social, and moral life. Therefore, taking precautionary measures and blocking means to such evils is justified, especially given that some scientific bodies have started justifying such acts medically, psychologically, and socially. One should not equate individual sins with those that have broader societal impacts.

Associating with the people of Lot led to the punishment of those who associated with them, even if they did not commit the act. This did not occur with disbelief or drinking. Thus, there is no comparison.

If the sinful landlord lives far away and does not interact with the tenant, the matter is less severe than living with a homosexual or near them. The ruling in such cases falls under the domain of public policy (siyāsah shar῾iyyah). If a community or individual sees a need to boycott such landlords as a deterrent, they may do so. Otherwise, the default is the permissibility of trading with sinners who do not use their wealth to propagate sin.

In summary, one must distinguish between the individual sinner and those who propagate sin, as with those who innovate in religion or lead others astray. The ruling is stricter with those who actively promote sin or innovation.

Fatwā issued by Dr. Khālid Naṣr