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#QueerIslamicHistory Project

Queering Hawwa in Islam

Through lenses of intersectional feminism and queer theory, we can unravel Hawwa's origin, representation, and significance in ways that challenge cis-heteronormativity, patriarchy, misogyny and exclusionary readings of sacred texts. This reimagining allows us to explore Hawwa as a symbol of resistance, fluidity, and divine multiplicity.

Primordial Gender Fluidity

The early Jewish midrashic interpretations suggest Adam may have been androgynous before being split into Adam and Eve/Hawwa. Some sufi interpretations describe Adam as containing all potentialities of creation, including masculine and feminine qualities. Such Jewish Interpretations strongly correlate with sufi mystical perspectives, resisting binary understandings of gender and cis-heteronormativity.

Besides, the Quranic term nafs wāḥidah implies a primordial unity that precedes gender division (Quran 4:1). Here the term nafs is gender-neutral, suggesting that both were not originally distinct in terms of gender. Notably, the Quran never explicitly specifies Hawwa’s "feminine" traits or roles in Eden. Gendered distinctions emerge after expulsion, reflecting earthly social constructs rather than divine decree. This allows for interpretation of a shared, fluid essence that was later differentiated.

Hawwa’s Origin: Reclaiming the Rib and the Soul

Traditional Islamic interpretations of Hawwa’s creation often describe her as being formed from Adam’s rib (drawing from Qur'anic exegesis and extra-Qur'anic traditions). While this has been framed in patriarchal terms to subordinate her identity to Adam, an intersectional feminist and queer reading disrupts this narrative by emphasizing interdependence, multiplicity, and the fluidity of creation.

The "rib" metaphor can be reinterpreted as symbolic of connection, mutuality, and shared origin, rather than hierarchy. It reflects that humanity is born of relationality, not domination. Hawwa’s creation is not secondary but complementary—a reminder that existence thrives on interdependence rather than isolation.

Hawwa being created from Adam’s rib (or soul) suggests a fluidity of being—a movement between bodies and identities that transcends fixed categories. Her origin challenges the notion of male as the "default" and instead proposes a continuum of gendered and spiritual existence. Hawwa's creation can be viewed as an act of queer becoming, where bodies and souls are not static and separate but interconnected and transformative. It is a divine act of creation that resists the binary logic of "first" and "second," "male" and "female."

Although western feminist scholars could argue that the "rib" narrative has historically been weaponized to justify misogyny, but when viewed through a framework of liberation, it could instead signify the strength and centrality of women in the creation of life, as the rib protects the heart and lungs—the core of vitality.

Divinity and Spirituality: Hawwa’s Role as a Sacred Feminine Figure

Hawwa’s role in Orthodox Islamic tradition is often linked her to subordination to male, the narrative of the fall, and her motherhood. These roles have been interpreted through patriarchal lenses to diminish her autonomy, but a feminist-queer reimagining highlights her divine and spiritual agency.

Hawwa’s creation is sacred, as she is endowed with divine breath (rūh) and designated as Allah's khalīfah on Earth (Quran 15:28-29, 2:30), suggesting her divinity resists reduction to worldly categories like race, gender and sexuality.

Hawwa embodies the sacred feminine, a divine force often obscured in patriarchal readings. In reclaiming her spirituality, we see her as a co-creator in the divine plan, not a passive recipient of creation. Her existence reflects God’s multiplicity and the divine embodiment of different forms of life and experience.

Hawwa's motherhood (as the "mother of all living") can be reinterpreted intersectionally to include not just biological maternity but the nurturing and sustaining of entire communities. Her spirituality transcends the confines of gender roles, embracing a broader vision of care, creation, and stewardship.

Moreover, Queer theology reframes Hawwa as a symbol of divine fluidity and plurality. Her creation from Adam’s rib (or soul) collapses the boundaries between male and female, body and spirit, self and other. This fluidity mirrors the divine as non-binary, expansive, and inclusive.

Hawwa's spirituality is not confined to heteronormative roles of "wife" or "mother," but instead represents a queer divinity that embraces transformation, multiplicity, and the ability to exist outside prescriptive norms. She becomes a figure of resistance against rigid categorizations of gender and sexuality.

Queering Motherhood

In Islam, Hawwa's children are born through heterosexual reproduction after expulsion from Garden of Eden. Her role as humanity’s matriarch is often tied to heteronormative reproduction, but queer readings can reclaim her motherhood as a radical act of creation outside patriarchal control, emphasizing resilience and legacy.

The initial creation of Hawwa herself is without heterosexual copulation. So, her own creation is asexual, which can be a point for queer asexual representation. Also, since she's the mother of all humans, but her creation is independent, that could challenge traditional motherhood narratives.

The Fall from Garden of Eden

After breaking the divine order, Hawwa and her spouse were expulsed from the Garden. Their fall from Eden might mirrors queer struggles for self-actualization and experiences of marginalization. Hawwa and her spouse role here could represent embracing earthly complexity over celestial conformity.

Sufi mysticism’s concept of fanā (annihilation of the self in the Divine) could parallel queer liberation from societal norms—Hawwa’s "fall" becomes a return to a state of fluidity, embracing earthly multiplicity over celestial uniformity.

Life on Earth

After expulsion, Hawwa and her spouse had to live on Earth with difficulties. Through queer theory, we can view this as a metaphor. Life on Earth after the fall could symbolize the queer experience of existing in a world that's not designed for them, having to create new families and communities. The expulsion from Eden as a rejection of normative structures, leading to a more diverse existence.

Hawwa as a Queer Feminist Icon

Reimagined as a queer feminist icon, Hawwa embodies resistance to patriarchy, heteronormativity, and binary thinking. Her story becomes a narrative of empowerment, liberation, and the celebration of fluid identities.

- Fluidity of Identity: Hawwa’s creation from Adam’s rib (or soul) suggests that identity is not fixed or singular. She becomes a symbol of the fluid interplay between genders and selves, representing the divine potential for transformation and multiplicity within every person. This challenges the biological gender essentialism often imposed upon her and reclaims her as a figure of non-binary and queer existence.

- Resistance to Patriarchal Narratives: By rejecting readings of Hawwa as subordinate to Adam or as the cause of the fall, she becomes a figure of resistance against the patriarchal narratives that have historically devalued women and marginalized queer identities. Hawwa’s story can inspire a critique of systems that seek to control or diminish the autonomy of marginalized bodies and identities.

- Divine Agency and Creativity: Hawwa’s creation signifies divine creativity that defies categorization. As a co-actor in the unfolding of humanity, she represents the power of agency—both divine and human –in creating new worlds and possibilities. Her story reminds us that creation is an ongoing, communal, and relational act, reflecting the divine as a source of infinite diversity and inclusivity.

- Solidarity Across Marginalized Identities: By reimagining Hawwa as an intersectional feminist, Hawwa’s partnership with her spouse in post-expulsion period (e.g., Quran 2:35–37) can be read as collaborative survival, akin to mutual aid networks that thrive outside institutional structures. Her story becomes a symbol of shared struggle and resilience.

Imagining Hawwa in a Queer Feminist Framework

In this reimagining, Hawwa is not merely a figure from the past but a living symbol of what it means to resist, transform, and thrive in the face of exclusion and oppression. She is:

- A Queer Mother of Creation:Not bound by typical heterosexual or biological reproduction, Hawwa becomes a mother to all forms of life, nurturing diversity, creativity, and resistance.

- A Champion of Interdependence: Her origin from Adam’s rib (or soul) is a reminder that all beings are interconnected and that liberation requires mutual care and solidarity.

- A Divine Rebel: Her role in the so-called "fall" can be reclaimed as an act of curiosity, agency, and the refusal to remain passive in the face of divine mystery. She represents the courage to seek knowledge, even at great cost.

Conclusion: Hawwa as a Beacon of Liberation

Through the lenses of intersectional feminism and queer theory, Hawwa’s story transforms into a narrative of empowerment rather than subjugation. She becomes a figure who challenges binaries, resists oppressive structures, and embodies the divine multiplicity of existence. As a queer feminist icon, Hawwa invites us to imagine a world where creation is fluid, identities are expansive, and liberation is collective.

[bangladeshiqueermuslims]

A little follow up on the Pride parade in Dhaka. Going through the comments people have made regarding it online. Lots of homophobia, but some positives in there as well.

Post is in Bengali but I’m working on an English version.

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Memories

Bangladesh got it’s first ever Pride parade on April 14th 2014. The news hasn’t made it to English language media, so I translated a Bengali article myself. It’s linked to if anyone wants to read the comments and people’s reactions (mixture of English and Bangla). 

Really want to get this news out, so a signal boost would be appreciated!

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#QueerIslamicHistory Project

“Queering the Adam”

Adam is considered the first human-being and progenitor of all humanity in all Abrahamic religions. Queering the "Adam" within the contexts of jewish, christian and Islamic traditions, scripture, and literature involves reinterpreting traditional narratives about Adam to challenge rigid heteronormative assumptions, explore gender fluidity, and examine the multiplicity of identities and relationships embedded within these texts. Such an approach does not seek to distort Adam's sanctity and nobility but rather to reimagine him in ways that affirm diverse experiences of gender, sexuality, and identity.

Gender Fluidity in the Creation

Genesis 1:27 states,

“So God created humankind in his image, in the image of God he created them; male and female he created them.”

This verse suggests that Adam was created as a being that encompassed both male and female aspects. Some Jewish traditions, particularly midrashic interpretations, suggest that Adam was originally created androgynous or intersex being, containing both masculine and feminine qualities. Similar to the biblical narrative, the Quranic story of Adam can be queered by focusing on the idea that Adam’s partner, Hawwa (Eve), was created from him. This suggests a shared essence rather than a strict dichotomy between male and female.

The Qur’an states:

“God created you from a single soul (nafs) and made its mate from it.” (4:1)

The term nafs is gender-neutral and can be interpreted as an undifferentiated soul, opening the possibility of seeing Adam as a being that transcends binary gender categories. This challenges todays binary understandings of gender and opens the door for a queer reading of Adam as embodying fluidity rather than fixed categories.

Lilith and the Question of Equality

In Jewish mysticism and folklore, Lilith is described as Adam’s first partner, created at the same time and from the same substance as Adam (unlike Eve, who is made from Adam's rib). Lilith’s refusal to submit to Adam’s authority and her departure from Eden signify a rebellion against patriarchal and heteronormative structures. Lilith’s story highlights the possibility of alternative relationships and challenges the idea of compulsory heterosexuality in the Edenic narrative.

There's no mention of Lilith in the Quran. But Iblis (a djinn) refusal to bow Adam is similar to Lilith's refusal to submit to Christian version of Adam. The role of Iblis (later known as Satan) in refusing to bow to Adam (Qur’an 7:11–12) introduces a figure who challenges divine and social order. While traditionally viewed as a rebellious figure, Iblis can also be queerly interpreted as embodying the refusal to conform to normative hierarchies. In this sense, the narrative of Adam and Iblis becomes a space for exploring the tension between conformity and individuality.

Adam’s Creation from Diverse Materials

According to Islamic traditions, Adam was created from clay of earth.

The Quran states,

“I am creating a human being from clay…” (38:71–72)

Islamic exegetes often emphasize the diversity of the materials used—different colors of earth clay, textures, and qualities—symbolizing humanity’s inherent diversity. A queer reading might highlight how Adam’s creation reflects the multiplicity of human identities, rejecting rigid binaries.

Eve and the Queer Act of Creation

The creation of Eve from Adam’s rib (Genesis 2:21–23) could be interpreted queerly as a metaphor for self-replication or a nontraditional mode of reproduction. Unlike the Biblical scripture, the Quran emphasizes on nafs rather than Adam's rib. Eve’s origin within Adam undermines strict binary distinctions between male and female. Furthermore, the deep connection between Adam and Eve can be read not just as a heterosexual relationship but as an exploration of intimacy that transcends worldy gender roles.

The Representation of Desire and Knowledge

The Quranic narrative of Adam and Hawwa eating from the forbidden tree (Qur’an 2:35–36) can be reinterpreted as a moment of self-discovery and the embrace of knowledge, much like in the biblical account. This transgressive act, often framed as sin, might also be seen as an assertion of agency and autonomy, paralleling the queer experience of claiming one’s identity in defiance of societal expectations.

The Fall as a Queer Moment

The act of eating the forbidden fruit, often framed as a "fall" into sin, can be reimagined as a moment of queer resistance in Abrahamic traditions. By transgressing the divine authoritarianism, Adam and Eve step into an awareness of their bodies, desires, and identities. This act can be seen as a metaphor for embracing knowledge and experience outside the bounds of normative structures, much like queerness challenges societal norms.

Adam in Mystical Understandings

Sufi literature often blurs the boundaries between human and divine, self and other, male and female. The concept of wahdat al-wujud (the unity of being) suggests that all distinctions are illusory. Adam, as the first human and a reflection of the divine, can thus be seen as “encompassing all identities within himself”. This mystical perspective aligns with queer understandings of fluid and non-binary identities.

The intimate relationship between Adam and God in both traditions—marked by direct communication, divine breath (Genesis 2:7; Qur’an 15:29), and care— can be queered to reflect the longing and intimacy that transcends human categories of gender or sexuality. This divine-human relationship challenges heteronormative frameworks, suggesting a model of love and connection that is expansive and inclusive.

In conclusion, queering Adam in biblical and Islamic traditions offers us to reimagine foundational stories in ways that affirm the diversity of human experience. By focusing on themes of fluidity, alternative relationships, and the rejection of rigid norms, these narratives can be transformed into spaces of liberation and affirmation for queer Christians, Jews and Muslims. This approach does not negate the sacredness of these texts but instead deepens their relevance by engaging with the complexities of human existence.

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#QueerIslamicHistory Project presents–

"Queering the Garden of Eden"

In Islam, the Garden of Eden, or Jannāt Adn either refers to heaven or a city in Heaven. Quranic exegetes believe that the Eden or Adn is superior to other gardens of the Heaven. The gardens are replete with streams, houris and gender non-conforming malaikas. Here, Adam and Eve (Hawwa) were created by Allah. Through a queer lens, we can offer a new reading of the Garden of Eden and reimagine its primordial space as a site of fluidity, resistance, and liberation from heteronormativity, patriarchy, and gender binarism.

Pre-gender unity and fluidity in Eden:

In Islam, Adam was the first human-being. Allah molded Adam using clay gathered from various parts of the earth, reflecting the diverse complexions and physical characteristics of human-being (Sahih Tirmidhi 2955). Then Allah created his companion Eve or Hawwa. The Quran describes Adam and Hawwa's creation from a single soul, "nafs wāḥidah" (Quran 4:1), existing in Eden/Adn as companions (Quran 7:19) before their earthly separation. We can interpret this as symbolizing a prelapsarian state of genderless unity, where Adam & Hawwa share a single soul, transcending binaries. Their bond was rooted in spiritual kinship, not sexual difference.

Sufi mystics like Ibn Arabi describe Adam as embodying all divine attributes (ṣifāt), including masculine and feminine attributes. According to some Abrahamic traditions, Adam embodied androgyny in their primordial form. Eden or Adn can be viewed as a space of divine gender fluidity, resisting later social impositions of gender roles. The absence of sexual reproductive logic in Eden—no childbirth, no death—subverts heteronormative notions. Existence here is non-procreative, reflecting queer critiques of compulsory heterosexual procreative sex within muslim and christian communities.

Queering Relationships of Adam, Hawwa, and Iblis:

In Islamic tradition, djinns were created before Adam and Hawwa. They are shape-shifting and supernatural creatures. Iblis was a well-respected djinn who once held a high position in the celestial hierarchy. Non-binary or genderqueer angels (malaika) were his followers. The Quran states that Iblis refused to bow to Adam due to his pride and superiority (Quran 7:11–18), leading to his exile. This can be seen as disruption of hierarchy and power structures within the celestial realm.

Traditional blame on Eve for the "fall" is present in Christian and Jewish traditions but is absent in Qur'anic texts. Adam and Hawwa share equal culpability (Quran 7:22–23). We can view their partnership as "collaborative resistance" to divine authority over bodies, reclaiming agency through mutual desire within queer and intersectional lens.

The Fall:

The tree in Eden or Adn symbolizes forbidden knowledge or shajarat al-khuld (Quran 20:120), which Adam and Hawwa are warned against. Within a queer lens– the tree's allure, it mirrors desire as transgressive curiosity, challenging authoritarian control over bodies.

Sufi poets like Rumi reinterpret the fall as a necessary journey toward divine reunion— a metaphor for queer longing for authenticity. The fruit's symbolism (often linked to grapevine, wheat, or olive in Islamic exegesis) can be reclaimed as a queer erotic emblem, celebrating pleasure and knowledge outside reproductive mandates.

Expulsion as Queer Liberation:

Adam and Hawwa's exile from Eden (7:24–25) is typically framed as punishment, but a queer reading reframes it as the birth into multiplicity:

Earthly life introduces gender, labor, and mortality—social constructs that enforce binaries. Yet, this exile also allows for "embodied diversity," where difference flourishes. Eden's homogeneity is replaced by a world of fluid identities.

Adam and Hawwa's post-expulsion relationship is grounded in tranquility (Quran 7:189) and mutual care. This models queer kinship—partnerships built on solidarity, not hierarchy.

Their earthly struggles (e.g., farming, parenting) parallel queer resilience in hostile worlds, forging meaning through collective survival.

Eden as a Queer Metaphor: Liminality and Longing:

In Islam, the Garden of Eden or Adn is in Barzakh. Eden or Adn exists between the divine & human, unity and separation. Queer theory thrives in such thresholds, celebrating identities that defy categorization.Sufis yearn for Eden as a metaphor for divine union. Queer muslims might reinterpret this longing as a desire for "utopian belonging"—a world free of cis–heteronormativity. The Garden's memory lingers in Islamic ethics (e.g., social justice, equality). Queer readings reclaim this legacy, advocating for a world where all bodies and desires are sacred.

Queering the Garden of Eden transforms it from a myth of fallenness to a parable of liberation. By centering non-binary origins, radical solidarity, and the sacredness of transgressive desire, Eden becomes a mirror for LGBTQ+ Muslims seeking spiritual affirmation. This reading does not erase tradition but expands it, revealing how sacred narratives can hold space for fluidity, resistance, and hope. In the words of Sufi poet Rabia al-Basri: "The Garden is not the prize; the Beloved is." Queer Eden invites us all closer to that Beloved—beyond binaries, beyond shame.

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This is an infographic video about Islamic queer and trans history. We have collected data from Hidayah LGBT+, MPV, and The Queer Muslim Project. The first few slides of this video show the rich gender diversity and queerness of the early days of Islam and the Muslim world. The last slides of this video highlight the impact of colonial laws on the Muslim world, which shaped today's worldview of LGBTQI+ identities and diverse sexualities. This video is also part of our #QueerIslamicHistory Project.

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Ramadaan Kareem !

We are preparing to launch the second series of our Queer Islamic History Project. In this series, we will delve into queer history, explore Islamic cultures and traditions through an intersectional queer and feminist lens, and share the stories of queer individuals from the Muslim/Islamic World.

We started this project during Pride Month in 2024 with the aim of dismantling Islamized homophobia and breaking the silence within Muslim and LGBTQI+ communities. Our goal is to raise awareness of the existence of “people like us”. In the first series of the Queer Islamic History Project, we delved into two main Arabized queer identities, Mukhannath and Mutarajjil/Mutarajjila, which were much accepted among the earliest Muslims. 🌈☪️💟

About this Project

#QueerIslamicHistory is an intersectional, literary project based in digital media that centers on queer history, ethnographic research, Muslim/Islamic literature, and more. The project aims to investigate or explore the intersection of queerness and Muslim/Islamic cultures through a decolonial, queer, and feminist perspective. It seeks to illuminate the challenges encountered by queer, trans and intersex individuals within these contexts.

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Statement Condemning the Tragic Murder of Imam Muhsin Hendricks

It is with profound sorrow and outrage that we condemn the brutal murder of Imam Muhsin Hendricks, a courageous queer religious scholar and advocate for inclusivity and justice. In Bangladesh and elsewhere, religious zealots, Islamofascists, and Islamists are supporting the murder of Muhsin Hendricks and justifying the killing of queer Muslims. This heinous act is a grave injustice, an affront to the principles of Islam, and a stain upon humanity.

Islam is a religion of peace, love, mercy, and justice. It teaches us to stand by the oppressed and marginalized and to oppose oppression and injustice. The taking of an innocent life is one of the gravest sins in the sight of Allah. The Qur'an unequivocally states:

"Whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely." (Qur'an 5:32)

The Prophet Muhammad (SAW) also warned against such acts of violence, emphasizing the sanctity of life:

"The destruction of the entire world is lighter in the sight of Allah than the unjust killing of a believer." (Sunan an-Nasa’i 3987)

Imam Muhsin dedicated his life to fostering a more compassionate and inclusive understanding of Islam. His scholarship and advocacy sought to bridge divides, uplift marginalized voices, and remind us of the Qur'anic principle:

"There is no compulsion in religion. The right course has become clear from the wrong." (Qur'an 2:256)

To those who falsely claim to act in the name of Islam while committing acts of hatred and violence, we remind them that the Prophet Muhammad (SAW) never sanctioned murder, or harm against those with whom he disagreed. Regarding queer individuals, the Prophet Muhammad (SAW) protected a Mukhannath ( a queer and sexual minority group of early Islamic Arab) from a mob that sought to kill him/her/them. Our Nabi (SAW) exemplified patience, dialogue, and justice.

We call upon religious leaders, governments, & communities worldwide to unequivocally denounce such hate crimes and work towards a world where no person fears for their life due to their identity, beliefs, or advocacy for rights and justice. May those responsible for this crime be held accountable, and may Allah grant Imam Muhsin Hendricks eternal peace and elevate his rank among the righteous.

إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ

"Indeed, to Allah we belong, and to Him we shall return." (Qur'an 2:156)

We reaffirm our commitment to upholding the true spirit of Islam—one of mercy, justice, and love for all humanity.

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Khanith

Khanith/Xanith (Arabic: خنيث) is a gender-diverse community of Arabian peninsula. Most of the Khaniths are born as male, associated with feminine expression & gender non-confirmity. The term khanith is colloquially used in Oman and other parts of the Arabian Peninsula to describe effeminate male, transvestite, passive homosexual, queer, gender non-confirming & non-binary individuals.

Etymology

The term khanith derived from the Arabic triliteral root kha-nu-tha — a root which also provides the words khuntha (intersex) and mukhannath/mukhannas (effeminate male, trans femme,cross-gender). Mu'khanith is the plural form of Khanith. The term Khanith/Mukhanith has been existed in Arabian Peninsula since about 600 AD. [citation needed]

The term khanith was first documented in anthropological scholarship by Unni Wikan (1977). Unni Wikan described Khanith group as transsexual homosexual [citation needed]. Wikan’s study proved to be controversial among anthropologists, triggering a heated debate about definitions and methodology of Arabic Khanith identity.

Life Style

The Khanith has medium long hair & comb their hair diagonally forward from a side parting, and they oil it heavily in the style of women. Both men and women cover their head, but Kaniths do not.Khaniths are generally heavily perfumed, and uses make-up.They often dressed up in a white and tight-fitting kandorah (an ankle-length garment worn in the region), while some worn ghutrah (a white headdress). By profession, khaniths are entertainer, matchmaker & servant.

In legal terms the khaniths are regarded as men and referred to by others with masculine pronouns. While some consider them as third gender in Omani society. Some khanith may marry a female, by doing so they would be bound by the rules of patriarchal norms & gender segregation. The usual reason given for marriage is to have someone care for them and keep them company in old age. Moreover, khanith individuals can engage in same-sex relationship, their sexuality was much tolerated in earliest days of Arabia.

In Popular Culture

The Diesel is one of the popular critical pieces of Gulf literature, was written by Thani al-Suwaidi, an Emirati poet & writer. The novella was published in 1994. The story revolves around a transgender/khanith djinn who face the difficult decision of living in a man's body as a conventional 'man' or embracing their inner female soul. Diesel is born to parents who long for a son after many pregnancy difficulties. The mother passed away after giving birth. The father and family hold Diesel responsible for her/their mother's death & ultimately marginalised growing up in her/their community. Eventually, she/they experiences a 'calling' and takes on a daring career as a female entertainer and singer. She/they becomes the most sought-after voice luring sheikhs who beg to hear her voice at their celebrations and weddings. Eventually, Diesel's popularity grows to the extent that she/they is able to incite a rebellion against the ruling elite.

[bangladeshiqueermuslims]

Members of Bangladesh’s transgender hijra community, who were disallowed from attending other prayer services, have been welcomed at a new mosque in the Muslim-majority nation with the promise of worship without discrimination. The humble structure, a single-room shed with walls and a tin roof, is a new community hub for the minority, who have enjoyed greater legal and political recognition in recent years but still suffer from entrenched prejudice. The mosque near Mymensingh, north of the capital Dhaka, on the banks of the Brahmaputra river, was built on land donated by the government after the city’s hijra community was expelled from an established congregation. “I never dreamt I could pray at a mosque again in my lifetime,” said Sonia, 42, who as a child loved to recite the Quran and studied at an Islamic seminary. But when she came out as hijra, as transgender people in South Asia are commonly known, she was blocked from praying in a mosque. “People would tell us: ‘Why are you hijra people here at the mosques? You should pray at home. Don’t come to the mosques’,” said Sonia, who uses only one name. “It was shameful for us, so we didn’t go,” she added. “Now, this is our mosque. Now, no one can say no.”

Continue Reading.

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Photography and interview by Samra Habib

Who: Farhat, New York

I was raised in a somewhat liberal Bangladeshi family in Dhaka, Bangladesh. However, my parents were very punitive in terms of having relationships with the exterior world, hence my interactions with school friends and other family members were minimal. We also lived in a working class environment, yet my sister and I were sent to a prestigious English medium school with the hopes that both of us would one day end up in the United States. In middle and high school, I was bullied and was treated disrespectfully by several of my peers due to my gender non conforming presentation and those years were pretty isolating for me. Hence, I would always turn to movies and cartoons to brighten up my day since reality was too difficult to deal with at times. I was not the best student in school and used to get into trouble often with the administration. Yet I somehow managed to ace the exams, especially Mathematics and finally came to the United States for my undergrad.

My relationship with Islam has changed significantly over the past few years. I was not religious while growing up and I also knew I was queer since age 10. My queerness was my best kept secret over the next few years of my growth. However, I felt ashamed of my sexuality and my gender and I continued to pathologize it over the course of my teenage years. After I entered my first year at college, I was confronted with my queerness head-on and I took a year’s leave from college and went back to Bangladesh with the hopes of driving my queerness away. I devoted all my time to practicing Islam and incorporating the best  values of the Prophet Mohammad Sallallahu Alaihi wa Sallam. I had a dear friend who accompanied me and truly guided me through this amazing journey of intricately understanding glorious Islam. Yet, I continued feeling that I would not be able to change or suppress my orientation or gender nonconforming self. I returned to the US for my 2nd year at college after which I started making some queer friends and became more comfortable with my sexuality and gender. There continues to exist a massive tension between navigating activist radical queer spaces and being a Muslim who calls to Allah every day. I continue to have debates within myself on what it means to incorporate Islam in my life and to be a part of a community that I deeply care about and believe in as well.

I am looking for more gender non-conforming and transgender Muslims with anti-racist and femme identifying politics to be in community with, which I have failed to find so far. Maybe that will change in the future.

I am an aspiring filmmaker. I love to read political/film theory, diasporic fiction, take early morning runs, eating dirt cheap amazing foods, sifting through colorful clothing, and brainstorming ideas for short comedies/dramas.

I think that the biggest challenge facing queer Muslims in America is in creating space to incorporate more black LGBTQGNC Muslims in different social and political spaces. I feel this world has been built to be anti-black in nature and our priority if we are to form a wholesome community is to work on who we are forming community with and to recognize how anti-blackness can seep into our relationship formations as queer Muslims. 

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Know the difference between Islam and Political Islamism

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What is Sharia law: Part–2

It's the last part of 'What is Sharia law'. This infography was originally created by Muslim for Progressive Values

[bangladeshiqueermuslims]

What is Sharia law: Part–1

This infography was originally created by Muslim for Progressive Values, an International Progressive Muslim organization, to raise awareness for human rights violation & educate people about true meaning of Sharia from a different lens

👉 For the part–2 click here

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[bangladeshiqueermuslims]

Allah/God is non-binary being. Allah/God transcends the rigid gender binaries or trancends the gender duality. In Quran, Allah/God has both feminine & masculine names/attributes. Allah is also referred as “divine feminine” or “woman” in Sufi cultures.