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HIJAB BUTCH BLUES by LAMYA H.
Alright, changing it up a bit with my book stuff but this one hit home with me. The author draws very interesting parallels between stories in the Quran and her experiences as a gay muslim woman that are very interesting. And if you think you can’t be muslim and gay, or wear a hijab and be gay, or even tackle muslim culture and queerness in one, then you’re bound to be pleasantly proved wrong with this one.
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sometimes i think about being gay and it's like. if god can be genderless, why can't i??
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muslimah-thoughts · 9 months
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Would any other queer Muslims please reblog/like this post? I desperately want to become mutuals with y’all ❤️
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pbscore · 4 months
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I’m curious to hear experiences from queer/trans Muslim reverts! I’ve been wanting to get a better understanding of other religious experiences for queer/trans people specifically because I feel that right now, they are important stories to share culturally and spiritually in a time of unrest. 🕊️
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mischiefm4n4ged · 5 months
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Being a closeted bisexual in a wlw relationship in an arranged married culture is a situation I would not wish upon my worst enemy. I’m in love with my girlfriend. A girl. And one day I’m going to marry her because she makes me happy, which is all that matters.
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lgbtqiamuslimpedia · 10 months
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Mukhannath
Mukhannath/مخنثون (plural: Mukhannathun) was a gender & sexual-diverse community of Pre-Islamic & Classical Islamic Societies. Transgender & gender variant identities & practices are diverse and vary across different cultures and societies, including within Muslim communities. In Classical Arabia, these people were refer to as 1.)Effeminate men, 2.) people of ambiguous sexual characteristics and gender non-confirmity, who appeared as more feminine, 3.) who socially had roles typically played by women. There is no monolithic interpretation or understanding of gender identity or expression within Islam, as the religion encompasses a wide range of beliefs and cultural contexts. The existence of mukhannathun has been acknowledged in many historical islamic texts, and their status within Islamic society has been subject to varying interpretations.
Etymology
According to the lexicographers, the term mukhannath derived from the verb Kha-na-tha in the first form means to fold back the mouth of a waterskin for drinking. Derived term develop the basic idea of bending or folding in the direction of pliability,suppleness,languidness,tenderness& delicacy.
According to 9th century Arabic scholar, philologist Abn Ubayd mukhannathun were so called on their account of effeminacy (takassur, elsewhere usually paired with tathanni,suppleness).[citation needed]
Later lexicographers define the term mukhannath as a man who resembles or imitates as woman in the languidness of his limbs or the softness of his voice.This definition rose to prominence among Islamic scholars until medieval times, when the term became associated with passive homosexuality.
While the term "Mukhannath al-Jins" has been used to refer to individuals who do not conform to traditional gender norms associated with their assigned sex.
History
Pre-Islamic Arab Society:
Mukhannathun's gender expression & existence were much tolerated in Pre-Islamic Arab world.Mukhannathun from the city of Medina (Saudi Arabia), are frequently mentioned in the hadith literature & in the works of many Early Arabic and Islamic writers.Mukhannaths were used as domestic worker,domestic helper,hairdresser in the early days of Islam.Mukhannath were allowed to access in both male & female quarters.Al-'Ayni quotes from al-Tabarani that in the days of the Prophet Muhammad,the mukhannathun spoke languidly,dyed their hands and feet (with henna), but were not accused of immoral acts (fahisha).
In the Rashidun and Umayyad caliphates, various mukhannathun of Medina established themselves as celebrated entertainers,artists.One particularly prominent mukhannath, Abū ʿAbd al-Munʿim ʿĪsā ibn ʿAbd Allāh al-Dhāʾib, who had the Arabic name Ṭuwais ("Little Peacock"), was born in Medina on the day Prophet Muhammad died (8 June 632).
Ṭuwais is described as the first mukhannath person to perform "perfect singing" characterized by definitive rhythmic patterns in Medina.He was also known for his sharp wit and his skill with the tambourine (which had previously been associated only with female musicians).No sources describe his sexuality as immoral or imply that he was attracted to men.But it is reported that he was married with a woman.
While Ṭuwais is typically described as the leading mukhannath musician of Medina during his lifetime.Another Mukhannath who was known by the name al-Dalāl ("the Coquettish") is mentioned as one of Ṭuwais's favorite pupils.He is portrayed as a witty but sometimes crude man who "loved women," but did not have sex with them.Unlike Ṭuwais, some tales involving al-Dalāl do suggest that he was attracted to men.Furthermore Ṭuwais and other mukhannathun musicians formed an intermediary stage in the social class most associated with musical performance: women in pre-Islamic Arabia, mukhannathun in the Rashidun and early Umayyad caliphates, and mainly non-mukhannath men in later time periods.
In the early Umayyad period, Mukhannathun enjoyed an exceptional visibility and prestige in Medina & Mecca.Religious persecution of mukhannathun first started at the reigns of Caliph Marwan I. The governor of Mecca serving under al-Walīd I “issued a proclamation against the mukhannathun”, in addition to other entertainers. Two mukhannath musicians named Ibn Surayj and al-Gharīḍ are specifically referred to as being impacted by this proclamation. Mukhannath al-Gharīḍ fled to Yemen and never came back to Saudi Arabia.The most severe instance of persecution is typically dated to the time of al-Walīd I's brother and successor Sulaymān ibn ʿAbd al-Malik, (7th caliph of the Umayyad caliphate).According to several variants of this story, the caliph Sulayman ordered the full castration of the mukhannathun of Medina.Some versions of the tale say that all of them were forcefully undergo the castration procedure. Consequently, mukhannath or queer folks of Medina & Mecca begin to fade from historical sources, and the next generation of singers and musicians had few mukhannathun in their ranks.
Abbasid Period
During the Abbasid caliphate, the word itself was used as a descriptor for men who are entertainer and submissive or effeminate gay.Mukhannath were employed as dancers, musicians, comedian & guards of Abbasid harems.In later eras Mukhannath term has been mostly associated with effeminate homosexuality.
Safavid Period
Safavid Dynasty (1501–1736) was a Twelver Shia dynasty of Iran.Mukhannathun also appeared in Safavid Era.
Acceptance of transgender and gender non-conforming individuals within Islam can be highly influenced by cultural, social, political & regional factors.Different Muslim majority countries & communities may have differing attitudes towards gender identity and expression, ranging from acceptance to stigmatization.
Hadith Literature
Almost all references of ahadith literature justifies animosity toward queer people & have been quoted out of context; Islamic clerics,scholars wrongly condemn trans folks, despite so many major Islamic scholars having argued that the Hadith actually refer to cross-dressers (who want to deceitfully gain access to women’s spaces).
According to Sahih Bukhari 4324, Narated by Umm Salama narrated that ''Prophet (ﷺ) came to me while there was an mukhannath (Hit) sitting with me, and I heard him (i.e. the effeminate man) saying to `Abdullah bin Abi Umaiya, "O `Abdullah! See if Allah should make you conquer Ta'if tomorrow,then take the daughter of Ghailan (in marriage) as (she is so beautiful and fat that) she shows four folds of flesh when facing you, and eight when she turns her back." The Prophet (ﷺ) then said, "These (effeminate men) should never enter upon you (O women!)."
Al-Tabari (1978) took it as an example that the Prophet did not forbid a particular mukhanath, Hit, from entering the women’s quarters until he heard Hit giving a description of the women’s bodies in great detail.Hit was later prohibited from the house because ze had breached the trust of the Prophet, but not because of her gender identity or expression.According to Dr. Scott Siraj Kugle the mukhannath hadiths were so grossly taken out of context by many muslim conservatives,that what appeared to be a prophetic wisdom of protecting and sanctifying the privacy of women’s spaces; devolved into a punitive condemnation of gender & sexual diversity.
Its also known that Prophet Muhammad protect a Mukhannath or Trans Woman from death sentence.
According to a Sunan Abu Dawud 4910,narrated by Abu Hurayrah that,
''A mukhannath who had dyed his hands and feet with henna was brought to the Prophet (ﷺ).He asked: What is the matter with this man? He was told: "Messenger of Allah! He imitates the look of women." So he issued an order regarding him & he was banished to an-Naqi. The people said: Messenger of Allah! Should we not kill him? He said: I have been prohibited from killing people who pray.
According to Abu Usamah said: Naqi' is a region near Medina and not a Baqi ''.
According to a pluralist muslim scholar Mahdia Lynn, ''One group interprets this hadith as a transgressor banished: this person being sent away clearly teaches us that gender diverse people are not welcome in the Prophet’s community. According to this interpretation, living out the prophetic example today means that excluding gender and sexual diversity from Islam is right and good.
Another group looks at this story and sees a life saved: it’s clear there was a group of men ready to murder this person and so the Prophet saved their life by sending them away (to an-Naqi, a location between Mecca and Medina, which is interpreted to mean “within the bounds of Islam”). Living out prophetic example means not only accepting gender & sexual diversity as a valid part of the ummah, but being called upon to protect LGBTQI+ Muslims.''
Opinions
Within Islamic history and scholarship, there have been discussions and debates surrounding gender identities and expressions that transcends the gender binary.In the pre-modern period, muslim societies were aware of several gender non-confirmities: this can be seen through figures such as the khaasi (eunuch), the hijra (non-binary,trans), the mukhannath (trans-feminine),the mutarajjilat (trans male), the mamsuh (agender),the bissu (non-binary, polygender),the sida-sida (bigender) and the khuntha (intersex). Some Islamic scholars have explored the concept of "mukhannathun," which actually refers to individuals assigned male at birth but who exhibit feminine characteristics or behaviors.
Several scholars such as Mehrdad Alipour (2017) & Everett K. Rowson (1991) point to references in the Hadith to the existence of mukhannath: a man who carries femininity in his movements,in his appearance, and in the softness of his voice.Western scholars Aisya Aymanee M. Zaharin & Maria Pallotta-Chiarolli see the term mukhannath as referring to men who are behave like women,but do not want to undergo sex reassignment surgery,in contrast to transgender or intersex people.
Mukhannath term may use as an umbrella term for gender & sexual diverse.While sometimes Mukhannath classified as transgender people,the Mukhannathun as a group do not neatly fit into the western categories of gender or sexuality.There was too much variety from one Mukhannath to the next to establish a specific label for their gender or sexual identity, & the meaning of the term has changed over time.The Arabic term for a trans woman is Mukhannith, as they want to change their sex, while mukhannaths presumably don't.
In Popular Culture
Books
Before homosexuality in Arab-Islamic World
Islamicate Sexualities: Translations across Temporal Geographies of Desire
Islam and Homosexuality - Samar Habib [volume 1],[volume 2]
Islam & Homosexuality - Rusi Jaspal
The Effeminates of Early Medina
Homosexuality in Islam: Critical reflection on gay, lesbian & transgender muslims
Living Out Islam: Voices of gay, lesbian & transgender muslims
Homosexuality,Transidentity and Islam
Sexual & gender diversity in muslim world
The Delight of Hearts
Islamic Homosexualities
Que(e)ring Religion
Queens, eunuchs & concubines in Islamic history
Sexual Ethics and Islam
Governing Thirdness: State, Society and Non-Binary Identities
Films & TV
Allah Loves Equality
Be Like Others
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latineguys · 1 year
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benandstevesposts · 7 months
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The country singer Ty Herndon tied the knot with Alex Schwartz on Saturday in an outdoor ceremony in Chapmansboro, Tennessee.
Star-Studded Lineup For The Grooms.
The wedding was directed by Herndon’s longtime friend Bonnie Hadden, who runs his fan club, and officiated by Melissa Greene, a former member of the contemporary Christian band Avalon. Groomsmen included former Avalon member Michael Passons, Herndon’s manager and former GLAAD VP Zeke Stokes, and Herndon’s longtime producer and guitarist Erik Halbig. 
Special Guest and Performers Present. Plus the food!
There were musical performances by Anita Cochran, Matt Bloyd, Jamie Floyd + Jimmy Thow, and Shelly Fairchild throughout the event.
When it came to food, Herndon says they wanted a "southern feast" for guests. Al’s Diner and Deli in Nashville catered the plated dinner, which included chicken, pork, macaroni and cheese, mashed potatoes, green beans, and salad with iced tea.
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The couple’s cake was a three-tier with almond butter creme and blueberry lemon tiers, created by Ivey Cake in Nashville. Plus, an ice cream bar and a chocolate station. 
Ahead of the couple's nuptials, Herndon said he couldn't wait to celebrate with their closest friends and family and feel the "love that folks are bringing from all across the country and around the world to be a part of our special day.”
Herndon and Schwartz also honored family special family members during the day.
Herndon says ––– “My father has been deceased for a long time, so we had a beautiful photo of him on a table alongside Alex’s baby brother, who passed away.”
Click here to get the complete scoop on the couple's wedding.
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purplezombietumbler · 8 months
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Hello, I’m Ameera a 23 years old Muslim lesbian who is trying to come out, I’ve been in the closet with my girlfriend for way too long, because of how dangerous and hard it is to come out as a lesbian to a religious Muslim family, but me and my girlfriend have decided to do whatever it takes and risk it all to come out, do you mind supporting and encouraging us?, we have the plan to go away which is why I have my donation campaign pinned on my profile, if I raise at least that goal I can start the process with my savings, I can’t come out until I’d gotten my apartment and I’m away from family, so please support by donating if you can and help reblog though I know we all have what we dealing with, so I’m not imposing we just need all the support and encouragement we can get, check my pinned post for more information on how you can support, if you are a Muslim queer and you are out, please help with tips on how to make it less complicated, any word of advice is also really needed, we really wanna come out but we need y’all 🏳️‍🌈🏳️‍⚧️ pride please come through for us, I believe pride is for all
I'll donate when I get my paycheck. I'm very broke after paying my bills this month. The only advice I can think of is that if your parents don't have the vocabulary to understand, they won't. I'm partly out the closest myself but I don't like talking about it with my parents bc they just don't understand. Hope everything gose well for you🩷
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13thgenfilm · 9 months
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Sandra Itäinen's documentary COMING AROUND is headed to San Francisco this Thursday for its U.S. Premiere, screening at the Castro Theatre at 1pm as part of Frameline 47. (online from 06/24-07/02)
Get tickets: 👉 https://bit.ly/41P8jld
In anticipation of its premiere, check out some of the recent press and interviews:
Queer Guru review by José Mayorga :: link ::
Gay Sonoma's Gary Carnivele interviews Sandra Itäinen :: link ::
Celluoid Dreams' Tim Sika interviews Sandra Itäinen :: link ::
13th Gen’s Marc Smolowitz is proud to be an Executive Producer of COMING AROUND.  
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As a lesbian, I know what it's like to cover my face when I walk past Victoria's secret at the mall, that's why this month, I'm partnering with Islam
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God told me I was going to be a queer muslim long before I even knew what that was... Wallahi I am queer in the name of Allah - someone on tiktok
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muslimah-thoughts · 5 months
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Rant warning;
Having a massive struggle of faith because I’m in this Islamic class and the teacher is such a knowledgeable person but she and everyone else keep saying homophobic things and it makes me feel so discouraged to keep practicing.
Like she was indirectly saying that Muslims should avoid interacting with lgbtqa+ people. Which makes me mad on so many levels, but most of all I’m not gonna stop talking to my sisters that I love second only to Allah swt just because of your discriminatory and hateful stances
Any advice I would love
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tideischanging · 1 year
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Muslims for progressive values thank you for reignited my faith mashallah 💕🥰
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mischiefm4n4ged · 2 years
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I did some changes to my bio but I feel like I wanna post about it. So I’m a Muslim poc and part of the lgbtqia+. I usually don’t tell people that I am muslim on social media bc I’m really nervous about the reactions from both sides and I really want to be treated as valid as others within the community (Not to speak of the uncalled for ‘advice’ or straight out hate and even d*ath threats from other Muslims). However, it gives me the worst impostor syndrome and I feel like I need to come out to people as a Muslim which might make no sense lol. I also wanted to be one more person in the Muslim community that can show some queer representation, since there’s barely any. I literally remember searching ‘can Muslims be gay?’ On Google when I was like 13-14 because of the lack of representation. So I hope I can show others like me that, yes, Muslims can be queer and there’s nothing wrong or shameful about us. We are completely valid as Muslims and as lgbtqia+. I’m so sorry that our families have failed to help us feel safe and to educate us about these things. I know most of the Muslim community would throw rocks at us for being who we are, so we try to suppress it, but that will only hurt us in the long run. Be honest with yourself and hang in there, even if you have to do it quietly because everything will be okay in the end, I promise.
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lgbtqiamuslimpedia · 11 months
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Al-Fatiha Foundation
Al-fatiha foundation was an international queer muslim focused organization based in USA. Al-faitha advanced the civil,political & legal rights of LGBTQ+ Muslims.It was founded in 1997 by a Pakistani-American muslim gay man Faisal Alam .
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Type : Non-Profit
Founder : Faisal Alam
Purpose : Raising awareness on LGBTQ+ muslims,combatting muslim homophobia
Headquarter : USA
Chapters : Al-Fatiha had 15 chapters in USA,UK,Canada,South Africa.Al-Fatiha also had offices in UK,South Africa,Spain,Turkey.
Website : www.al-fatiha.org/
History of Al-Fatiha
Al-fatiha foundation was founded in November of 1997.Initially it started as an internet listserve.The org. had members from 25 countries, & by October 1998 had developed numerous in-person chapters. Al-fatiha foundation first opened its office in New York.Al-fatiha helped to established a largest queer muslim network.Al-fatiha was a member of Global Queer Muslim Network.
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Al-fatiha members hosted international retreats & conferences annually for LGBTQQIA+ Muslims.
Al-fatiha's first International Retreat for LGBTQ Muslims was held in October of 1998.
Al-fatiha convened the 1st American LGBTQ+ conference “Creating a Community,” for LGBTQ+ Muslims,LGBTQ+ people from muslim backgrounds.
Al-Fatiha organized conferences which took place in Boston, New York and London in the late 1990s and early 2000s, and focused on issues such as the reconciliation of religion and sexual orientation.
In 2003, Al-faitha & Salaam Canada co-hosted the ''Salaam/Al-Fatiha International LGBTTIQQ Muslim Conference'' in Toronto.
The last conference of Al-fatiha was held in 2005 in Atlanta,GE.
International Queer Activism:
Through the first International Retreat for LGBTQ Muslims of Al-fatiha,the participants officially decided that the muslim community needed an international org. to address their concerns.
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Since 1998, the Al-fatiha foundation has expanded significantly, with 15 chapters located in the United States, United Kingdom,South Africa and Canada.Furthermore, Al-faitha foundation opened its offices in UK,Canada,Spain, Turkey,Jerusalem,South Africa.The Al-fatiha-UK chapter is currently known as Imaan. Al-fatiha South Africa chapter is currently known as The Inner Circle/Al-Fitrah Foundation.
The Al-Fatiha Foundation has received extensive media coverage in the United States and around the world. Many LGBT newspapers and publications have written about its activities, featuring the organization and its members in The New York Blade, Southern Voice, The Advocate, Out Magazine and Diva Magazine, among others. Mainstream publications such as The New York Times and The Washington Post also have covered Al-Fatiha’s activities. Featured abroad in Bangladesh,India,South Africa & the Far East, Al-Fatiha has been on radio programs such as BBC and National Public Radio.Al-fatiha's extensive media coverage brought visibility on Queer Muslims globally.
Closure of Al-fatiha:
Al-fatiha foundation was highly criticized by other islamic conservatives & radicalists.In 2001, Al-Muhajiroun, an international organization seeking the establishment of a global Islamic caliphate, issued a fatwa declaring that all members of Al-fatiha foundation were murtadd (apostate).The organization Al-Muhajiroun also demanded death of Al-fatiha's members.
Due to constant death threats and fear of getting shunned by their muslim communities, many members of the Al-fatiha still prefer to be anonymous so as to protect their identity.While Al-Fatiha worked to combat homophobia within Muslim communities, it also felt it faced the challenge of seeking to avoid provoking an Islamophobic reaction among non-Muslims.
After the organization's founder, Faisal Alam, stepped down, subsequent leaders failed to sustain the organization.It began a process of legal dissolution in 2011.
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