#men's islamic wear

[muslimwear]

Top Trends in Men's Islamic Wear for Eid Festivities

Eid al-Fitr, also known as the Festival of Breaking the Fast, is a joyous celebration that marks the end of the holy month of Ramadan for Muslims around the world. As families and communities come together to commemorate this special occasion, it is important for men to dress in a manner that reflects the significance and cultural traditions of Eid. In recent years, there has been a rise in the popularity of Islamic wear, with modern designs and styles catering to the needs of fashion-conscious Muslim men. From traditional pieces to contemporary twists, the trends in men’s Islamic wear for Eid festivities continue to evolve and adapt to the changing times. In this article, we will explore the top trends in men’s Islamic wear for Eid, highlighting the fusion of tradition and fashion that has become the hallmark of modern Islamic clothing. Whether you are looking to make a statement or maintain a classic and modest look, these trends will surely inspire you to elevate your Eid wardrobe and make a stylish impact.

1. Traditional styles with modern twists

The world of men's Islamic wear has seen a remarkable evolution, blending traditional styles with modern twists to cater to the diverse fashion preferences of today's men. Embracing this fusion of old and new, the Emirati thobe for men and Emirati jubba have gained immense popularity. These garments, which have deep cultural roots, have been reimagined with contemporary elements, resulting in designs that exude elegance and sophistication. Rubyonlinestore.com offers a wide range of men's Islamic wear, including jubbas for men, that effortlessly combine traditional aesthetics with modern sensibilities. The intricate detailing, fine fabrics, and impeccable craftsmanship of these garments make them ideal choices for embracing both tradition and style during Eid festivities and beyond.

2. Rich colors and intricate details

The allure of men's Islamic wear lies in its rich colors and intricate details that bring a touch of opulence to any outfit. From vibrant jewel tones to earthy neutrals, the color palette of men's Islamic wear is diverse and captivating. These rich hues not only symbolize cultural significance but also add depth and dimension to the overall look. Complementing the array of colors are the intricate details found in the embroidery, embellishments, and patterns of these garments. Delicate motifs, geometric designs, and ornate stitching techniques showcase the remarkable craftsmanship and attention to detail that goes into creating these pieces. Whether it's a meticulously embroidered Emirati thobe for men or a finely adorned jubba, the combination of rich colors and intricate details adds an air of regality to men's Islamic wear, making it a timeless choice for Eid festivities and beyond. For a curated selection of men's Islamic wear that captures the essence of these top trends, visit rubyonlinestore.com, where you'll find a wide range of stylish and culturally-inspired garments.

3. Comfort and functionality prioritized

In addition to its aesthetic appeal, comfort and functionality are prioritized in men's Islamic wear. Designs are carefully crafted to ensure ease of movement and maximum comfort, allowing individuals to fully participate in Eid festivities without any hindrance. Fabrics used in the creation of Emirati thobes for men and jubbas are selected with great consideration, taking into account breathability and durability. The use of high-quality materials ensures that these garments withstand the test of time, allowing men to not only look stylish but also feel at ease throughout the celebrations. Whether it's the flowing silhouette of an Emirati thobe or the tailored fit of a jubba, men's Islamic wear combines both comfort and functionality, making it a practical choice for those seeking both style and ease. For a curated selection of men's Islamic wear that prioritizes comfort and functionality, visit rubyonlinestore.com, where you can discover a range of options that blend traditional craftsmanship with modern sensibilities.

4. Versatile pieces for multiple occasions

When it comes to men's Islamic wear, versatility is a key aspect that allows individuals to effortlessly transition from one occasion to another. Emirati thobes for men and jubbas are not just limited to Eid festivities; they can be worn for various other events and gatherings. These garments are designed with timeless elegance and sophistication, making them suitable for formal occasions such as weddings, religious ceremonies, and cultural events. The versatility of men's Islamic wear extends to its ability to be styled in different ways, whether it's pairing an Emirati jubba with tailored trousers or accessorizing a thobe with a traditional waistcoat. This adaptability ensures that these pieces can be worn beyond Eid festivities, making them a smart investment for any wardrobe. For a diverse collection of versatile and stylish men's Islamic wear, explore the offerings available at rubyonlinestore.com.

5. Sustainable and ethically-sourced fabrics.

In addition to style and versatility, the importance of sustainable and ethically-sourced fabrics cannot be overlooked when considering men's Islamic wear. With a growing global consciousness surrounding environmental impact and labor practices, it is crucial to prioritize materials that are both eco-friendly and socially responsible. Opting for garments made from sustainably sourced fabrics, such as organic cotton or recycled materials, ensures a reduced carbon footprint and minimal harm to the environment. Furthermore, choosing ethically-produced fabrics guarantees fair wages and safe working conditions for the workers involved in the manufacturing process. By selecting men's Islamic wear crafted from sustainable and ethically-sourced fabrics, such as those offered by rubyonlinestore.com, individuals can not only demonstrate their fashion-forward choices but also contribute to a more sustainable and socially conscious future.

As we approach the Eid festivities, it's clear that men's Islamic wear is evolving with the times. From modern interpretations of traditional styles to the incorporation of sustainable materials, these top trends are a reflection of the changing fashion landscape. As we celebrate this special occasion, let us embrace these trends and continue to showcase our cultural and religious identity through our clothing choices. May this Eid bring joy, peace, and a sense of unity to all.

[mithliya]

have you seen those tiktoks where there’s a muslim tif going “how i style my hijab based on my gender as a genderfluid person”. like okay, but the reason you have to wear hijab in the first place is because you’re female. (i’m saying this as a culturally muslim female myself)

scream… “based on my gender” and yet you’re wearing an article of clothing specifically for women

[coochiequeens]

He killed a literal baby. And now he wants to sue the state for damages?!

By Anna Slatz February 14, 2024

A trans-identified male currently serving a 55-year sentence for the murder of his infant stepdaughter has launched a lawsuit against the Chaplain at his prison after he was allegedly denied a hijab despite identifying as a Muslim woman. Autumn Cordellioné, previously known as Jonathan C. Richardson, is seeking $150,000 in damages.

As previously reported by Reduxx, Cordellioné was first arrested in 2001 after his 11-month-old stepdaughter died in his care while her mother was at work. The night of the infant’s death, Cordellioné had been visited by friends who later told police that he had been “acting strangely.”

Despite claiming the little girl was inside sleeping, Cordellioné had loud music playing in the home, and his guests noted that he appeared to have a fresh, bleeding tattoo of the child’s name carved into his arm.

Autumn Cordellioné as of August 2023. Photo Courtesy: Indiana Department of Corrections.

Later that night, after his friends left, Cordellioné went to his neighbor and asked him to call 911, claiming the child was unresponsive. When emergency personnel arrived, they were briefly able to resuscitate the girl, but she died shortly after being rushed to the hospital. 

Cordellioné was interviewed by police, who noted he was “calm and unemotional” during questioning, and his story about what happened to the baby changed dramatically over the course of the two interviews conducted.

At first, Cordellioné claimed he found the baby unresponsive after doing some household chores. But in the next interview, Cordellioné said the child was being “fussier than usual” and he attempted to throw her up in the air repeatedly in an effort to calm her down. He said her “head bopped forward and back up in a rough type of a manner,” and that the child continued to cry so he proceeded to shake her aggressively in an effort to calm her down.

During a failed appeals hearing, detectives from the case recounted how Cordellioné “physically showed” how he had manhandled the girl, getting up out of his chair and demonstrating the action in a rough manner.

An autopsy subsequently found that the baby had died of asphyxiation by manual strangulation. Cordellioné was booked awaiting a court hearing, and would later tell a prison official “all I know is I killed the little fucking bitch.”

Cordellioné was found guilty and sentenced to 55 years in prison for the horrific crime. He is currently incarcerated at the Branchville Correctional Facility, an institution for male offenders.

Last August, Cordellioné joined forces with the American Civil Liberties Union to sue the Indiana Department of Corrections, citing “discrimination” on the basis of his gender identity. That case is currently in progress.

But Reduxx has now learned that that Cordellioné has also launched a separate suit against the prison’s Chaplain, Tony Gray. Gray has been a Chaplain at the facility since 2014, and volunteered at the institution prior to being offered an official role.

Branchville Chaplain Tony Gray. Photo Source: Indiana Department of Corrections

In the lawsuit, filed on November 3, 2023, Cordellioné accuses Gray of violating his First, Eighth, and Fourteenth Amendment constitutional rights.

According to court records obtained by Reduxx, the incident of complaint took place in May of 2023 after Gray informed Cordellioné that he was not allowed to don a hijab outside of his cell. In response, Cordellioné said: “I wear the hijab in order to cover my head and ears for modesty purposes, as I am an Islamic practicing transwoman.”

At the time, Cordellioné’s registered religion was “Wiccan” and Gray pointed that out, to which Cordellioné replied that he was an “eclectic practitioner who is a member of the Theosophical Society in America.”

The Theosophical Society is headquartered in Chennai, India, and is considered an “esoteric new religious movement.” Founded in 1875, it describes itself as a “unsectarian body of seekers after Truth,” and its practitioners appear to dabble in the philosophy and beliefs of multiple religions simultaneously. One of its founders is Russian mystic Helena Petrovna Blavatsky, who stated in 1889 that “the purpose of establishing the Society was to prepare humanity for the reception of a World Teacher.”

Cordellioné is claiming that his equal protection rights were violated when he was barred from wearing a hijab outside of his cell, noting that male Muslims in the facility are allowed to wear kufis or taqiyah — a short, rounded brimless prayer cap.

“Islamic faith mandates the wearing of a kufi for males … Islamic faith also mandates females of the faith wear hijabs when outside the home and when not amongst men of their family. Tony Gray allows male Muslims to wear their sufis, but denies me, a transwoman, the same privilege.”

From the legal complaint filed by Cordellioné.

Cordellioné also alleges that Gray’s refusal to allow him to wear a hijab violated his eighth amendment rights against cruel and unusual punishment. In his argument, Cordellioné claims the he was subjected to “harassment and ridicule” by the Islamic community in his prison because he had not been allowed to wear a hijab.

“[Gray] should be aware, as Chaplain, the stigma and shame that is attributed to Islamic women when they go uncovered and without a hijab,” Cordellioné writes in his complaint. “Women are viewed as whores, tempters of men, and adulterators; by Islamic society both in and out of prison. I have been shunned, made a social pariah, and amongst my own religious community.”

He continues: “Without the support of the Islamic community, I will struggle and likely fail to achieve salvation for by [sic] Mohammed’s teachings a Muslim who knows of the teachings, yet strays from them, will never reach heaven.”

In his stated request for relief, Cordellioné is seeking the ability to wear his hijab in prison, as well as $150,000 in compensation.

Since filing, there has been some back-and-forth with the court surrounding Cordellioné’s financial situation, with the court requesting a nominal initial filing fee of $36.55, but Cordellioné claiming he does not have the money to pay it. If he cannot demonstrate deficiency in the time the court has specified, his case might be dismissed.

[pirunika]

pls....ppl from desert areas are COVERED in clothes so they dont DIE under the SUN --- enough belly dancing fits.....

[candyn-gutz]

it's brain aneurysm inducing seeing how much people are misinformed about islam. by the way.

[jazzyblusnowflake]

As a person who is NB and grew up a muslim the notes make me feel sick. western white people are so self centered, the world doesnt revolve around you, literally- all the person is doing is empowering her feminine side the way THEY want, and suddenly thats triggering. equality my ass, some of you people just want everyone to do what YOU want. female empowerment means letting them do what they want without your judgemental ass being a bitch about it, whether its wearing something or NOT wearing something. and i thought the notes are gonna be full of muslim extremists but no, just a bunch of triggered uneducated morons.

"this makes me hate this religion even more" well gee golly gosh thanks honey, nobody important likes you either, manchild of the year! :D

i may not be a devoted religious muslim anymore, but ill be damned to let people ruin other peoples faith when they are doing something so harmless- the bigots in the notes are the people who make this planet a punishment to live in. kindly fuck off and go watch your porn and objectify women silently in your parents basement or whatever youre actually good at.

[a-journey-to-true-self]

3 Reasons Women Should do Charity

The Prophet Muhammad (ﷺ) once addressed a group of women and encouraged them to give charity. He said that he had seen that most of the people in Hell were women. The women asked why this was so. Why Women Should Be Mindful Women often curse and are ungrateful to their husbands. Women can be led astray easily. Women have some deficiencies in their intelligence and religion. What Are These…

[sayruq]

Human heads eaten by crows, unidentified and decomposing body parts, and hundreds of corpses piled up and buried in mass graves are all that remained of the victims of the massacre at al-Shifa Hospital. The grim scene was something out of a dystopian movie, the product of the two-week siege of Gaza’s largest hospital that ended in its total destruction. Following the completion of al-Shifa’s decimation, the Israeli army announced that it had been one of the most successful operations since the start of the war, claiming that it had arrested hundreds of Hamas and Palestinian Islamic Jihad members in the medical compound. But the question that no one seemed to ask is how such a massive number of so-called “operatives” from Hamas and PIJ had gathered at al-Shifa with the full knowledge that the place had already been combed by the army once before and that Gaza City had been occupied by the army ever since.

One young man who managed to escape the hospital mere moments before the army invasion began said that there had indeed been hundreds of Hamas and Palestinian Islamic Jihad-affiliated employees in the hospital, but none of them were military operatives. They were workers in the Gaza government’s civil branch, including Civil Defense crews, the police force, the internal security services, interior ministry employees, and employees of other branches of the local government. All of them had gathered to receive their governmental salaries at al-Shifa, given that it was one of the few remaining places that was supposed to be relatively safe from the fighting

When everyone left the buildings, the army began to separate the crowds of people into groups, making each group wear differently-colored plastic bracelets. The soldiers told them that these bracelets were connected to a system that alerts snipers to their movements. They were divided into two colors: yellow, which was attached to hospital staff and whoever the army considered civilians, and red, which was given to people who could not move on their own, such as patients, the injured, amputees, or people with broken limbs. The army also gathered people who were suspected of belonging to Hamas or the PIJ. They were not given bracelets but were separated from the injured and hospital staff, who were sent to a different building. A third much larger group was ordered to leave the hospital entirely — thousands of displaced persons who had been sheltering in the compound, in addition to some members of the hospital staff. Some of the staff members, including doctors, refused to leave. When they refused the army’s orders, they were executed immediately and without argument. The army then brought out a huge number of men from the group of suspected Hamas and PIJ members and employees, gathering them in the center of the courtyard. It then proceeded to execute them, one after the other. When the slaughter was done, army bulldozers piled up their corpses in the dozens, dragging them through the sand and burying them. As this was ongoing, other soldiers stormed various buildings in the compound in search of people who had refused to evacuate when the initial order was given. They killed anyone they found, regarding them as suspects.

This is a long article but I suggest you read the whole thing.

[luminalunii97]

saying F U to the regime again and again: a quick update on women vs IR regime

Famous Iranian actresses have been appearing in public without a mandatory hijab. This has been happening since the beginning of the protests. Last month, Kiumars Pourahmad, a well known Iranian screenwriter and director, committed suicide. He had a history of criticizing the regime's political decisions. At his funeral, some of the famous actresses attended without mandatory hijab.

You can see Fateme Motamedarya, Katayoun Riyahi, and Golab Adineh in these pictures from the funeral. Ms. Riyahi was one of the first celebrities who took her hijab off at the start of the Jina (Mahsa) Amini protest and for that she's been the target of IRGC harassment and has been to court.

Last week, in the ceremony of screening of the final episode of Lion's Skin (a persian crime show), actress Pantea Bahram participated without hijab. The manager of Tehran’s Lotus Cinema, where the ceremony was held, was fired for letting her attend without hijab.

Other than prosecution, the regime has blocked these celebrities' bank accounts. Basij and IRGC members have also attacked and harassed these women online and in real life.

Students on university campuses take off their hijabs. There's an installed version of morality police in universities that monitor students' styles. Female students must wear "appropriate" hijab and male students must wear "manly" clothes (one of my guy friends once was asked to go back home and change his shoes because they were red casual loafers. Apparently that's gay!). When you enroll in Iranian universities, the first thing you do is to go to the security office and sign an agreement that says you promise to follow the Islamic dress code. There are posters all over the campus that says things like "hijab is security" "respect the islamic hijab" and "not wearing appropriate hijab (tight short clothes, too much hair, makeup, etc) would result in legal action". So not wearing hijab on campus, where a lot of security cameras are installed and it's easy to identify you, is a big deal.

The regime's response to students taking off their hijabs is sending threatening messages to students' phones and increasing the security people. At the entrance of Universities, these security forces check people's clothes and if it's not proper they won't let you in. Some of the students wear the hijab at the entrance and take it off after they're in. They have warned our professors to not let non hijabi students sit in classes too.

One of my favorite trends in Iran now is when guys wear our hijab. These pictures are from universities. Guys wearing hijab make the security mad. This is a great act of solidarity with women against the obligatory hijab.

Some men have been doing either this or wearing shorts in public. The former is to ridicule the obligatory dress code and the latter is because wearing shorts in public is forbidden for guys too.

And women not wearing hijab in general. Though hijab is not our only issue, we want a whole new political system, one that is not theocratic or terroristic, hijab is something the regime won't back down from because it's one of their strongest oppressing tools. If they let us win the fight against obligatory hijab, I quote from a regime head, "people keep demanding more changes"!

So to put people against people to enforce the hijab law again, the regime has closed down many businesses (hotels, cafes, malls, bookstores, etc) for welcoming non hijabi female costumers. They have also warned taxi and bus drivers to not let non hijabi women in their vehicles.

Although not everyone is disobeying the hijab law (some believe in hijab, some don't want to pay the price), the number of women who take the risk and don't wear hijab in Tehran and many other cities is high enough that you feel encouraged to keep doing it.

[feministfang]

Islam is the most misogynistic religion on earth. It’s the most oppressive cult for women among all abrahamic religions. Women can’t get out of their house. Women have to hide themselves in black tents they wear from head to toe. Women can’t even show one strand of hair. Check out the comments under any Pakistani female celebrity’s post and you will be disgusted. Women get attacked by religious bigots even for wearing half-sleeves. Women can’t initiate divorce easily and a lot of them are stuck in abusive marriages. Women are supposed to obey their husbands and can’t deny sex or they will be cursed by their god. Marital rape is allowed and encouraged in islam. Parents’ inheritance is not divided equally between brothers and sisters because women are expected to get married and rely financially on their husbands. Only men can be authority figures and be leaders, women are supposed to be quiet and submissive. Their prophet (idol) was literally a fuckin pedo. And these are just a few examples of how women are treated in islam. I don’t get how these dumbass muslim women still find the audacity to say shit like 'iSlAm iS tHe mOst peAceFul rEligIoN and tHe mOst fEmiNistic religion cAusE iT gAve wOmEn tHeIr rIgHts 1400 yeaRs aGo' what right?? Where’s the right lol?? All i see is oppression and violence in your religion. You can’t even give your opinion without some man’s permission but because his money is your money and your money is also yours you think islam fulfilled all your desires. It’s true that the more religious a person is, the more narrow-minded they are but muslim women have crossed all limits of stupidity. So glad i cut off such people from my life and saved one woman from converting to islam. ☪️ancer religion!!

[radfemsiren]

Is the hijab a choice?

In the 4 madhabs, or schools of Islamic thought, there is often disagreements on Islamic rulings. There is no disagreements on the women’s awrah though.

The “awrah” is the shameful part of the body that must be hidden from public view. There is different rules for what can be shown to family members, non Muslim women, or strange men. The ruling for the public view of a woman’s body is that she must cover all except her face and hands.

To make matters worse, covering the awrah is Fardh. Fardh means compulsory. If you do not follow a compulsory command of Allah, and it is not forgiven before the day of judgment, you go to hell. Now whether or not you stay in hell forever there is disagreement on, but it begs the question:

Is hijab a choice? How can it be a choice when the threat of hell is looming over a girl, and conditioned into her for her entire life?

Muslimahs are coerced into wearing the hijab, and it is a clearly misogynistic and patriarchal expectation of women that must be abolished.

[funkopersonal]

THE SUDRA

The sudra is a traditional Jewish headdress with a history dating back thousands of years to the Biblical period and ancient Mesopotamia. It was worn like a turban or a headscarf and was of great spiritual importance at various points throughout history; for example, it’s mentioned directly in the Babylonian Talmud (written between the years 500-700). There are also some likely references to it in the Tanakh, such as in Exodus and the Book of Ruth.

CUSTOMS

Beyond spiritual significance, the Babylonian Talmud describes how it is customary to let another man hold one’s sudra as a gesture of trust during a monetary transaction.

In the Shulchan Aruch, there is an exemption for the sudra regarding the use of tzitzit. Even though the sudra is a four-cornered garment, tzitzit aren’t required.

Among Sepharadim, the sudra was worn over the shoulders like a scarf, while Ashkenazim wore it “coiled round the body like an Egyptian snake” or like the “kaftanis of the Tatars” when worn on the head. In fact, the sudra is likely the predecessor of the shtreimel (the fur hat worn by some Ashkenazi Jewish men), as Ashkenazi Jews in Europe eventually replaced the scarf with more weather-appropriate fur.

SUDRA IS OUTLAWED

With the expansion of the Arab and Islamic empires starting in 632 CE, Jews became “dhimmis,” relegated to second class citizenship and a whole host of prohibitions. Among those prohibitions was the use of the sudra. For example, in Yemen in 1667, the Jewish sudra was banned, likely to humiliate the Jewish community by forcing them to place regular clothes on their heads. The Jewish community bribed some government officials to reverse the decision. Ultimately a deal was struck where Jews were permitted to wear the sudra so long as it was made of bad quality cloth.

As the Arab keffiyeh became associated with Arab Muslims of high status, Arab rulers once again instituted prohibitions on the Jewish sudra because it was too similar to the keffiyeh.

DECLINE AMONG ASHKENAZIM

Jews in Europe still used the traditional sudra well into the 16th century, some 1500 years after their exile from Judea (Israel-Palestine today). In the Shulchan Aruch, Rabbi Moses Isserles specifically mentioned the significance of the sudra among Ashkenazim.

In the Middle Ages, the use of turbans such as sudras were outlawed in Europe, resulting in the gradual decline of the sudra among Ashkenazi Jewry. Eventually the sudra evolved into other forms of “legal” and weather-appropriate dress, such as the shtreimel, as discussed previously.

DECOLONIZATION OR APPROPRIATION?

Among other things decolonization is the process of removing the layers of oppressive foreign imperial and colonial influence imposed upon one’s culture. As discussed, Jews have worn the sudra since ancient times, dating back thousands of years. The garment came into disuse due to the oppressive laws of powerful empires, both in Southwest Asia/North Africa and among Jews in Europe. Reclaiming the sudra, which also happens to be of great spiritual significance, is an act of decolonization.

The keffiyeh, which uses a similar pattern, became a symbol of Palestinian nationalism and resistance in the 1930s (after longtime use among Palestinian farmers and others in Arab nations). Kurds, Persians, Yazidis, and other Indigenous Southwest Asian groups also traditionally use keffiyehs. In fact, the keffiyeh and the sudra likely have the same origin; that said, the sudra predates the keffiyeh by hundreds of years.

The Jewish reclamation of the sudra should not be weaponized to harm Palestinians. That said, claiming that Jews are “appropriating” keffiyehs while using the sudra is absurd, seeing as the sudra not only came before the keffiyeh, but is also a garment of spiritual significance for Jews that was still used relatively recently in the scope of Jewish history. Ultimately, we have to remember that Jews and Palestinians are historic, cultural, and ethnic cousins, and, as such, some parts of our cultures will overlap.

[mithliya]

honestly i don’t mind ppl blaming religion, i just have a pet peeve for ppl treating islam as an outlier religion that is especially evil when all these religions place women as the “inferiors” who should not speak in certain settings and place men as their guardians. this absolutely is religious extremism & misogyny, and they definitely use religion (in this case, islam) to justify & validate their misogynistic ideals. that said, at the end of the day, religion is the means of enabling oppression not the source of the oppression. i don’t think men would cease to oppress women in this way if religion ceased to exist, bc the reason religion is the way it is is bc men have used it to validate their oppression of women.

[secular-jew]

I keep hearing that, as Muhammad's murderous jihadis crusaded their way across the Middle East, Africa, and Asia, the Islamic overlords "respected and even protected their subjects' right to practice their own religion, especially the Jews." If this is respect, I'd hate to see what the bad side of Islamic ethnic cleansing looks like: 622 - 627: Ethnic cleansing of Jews (who comprised roughly 50% of the population of Medina) carried out by Muhammad and his Jihadis. Over 800 Jewish men and boys (based on a pubic hair check), were killed by beheading. Women were forced into sexual slavery, and the children were given to Islamic Jihadis as slaves. Mohammad force-married Safiyyah, after murdering her husband and father.

629: 1st Alexandria Massacres of Jews, Egypt.

622 - 634: Exterminations of Arabian Jewish tribes.

1033: 1st massacre of Jews in Fez, Morocco.

1066: Granada Massacre of Jews, Muslim-occupied Spain.

1106: Ali Ibn Yousef Ibn Tashifin of Marrakesh decrees death penalty for any local Jew, including his Jewish Physician, and as well as his Jewish military general.

1148: Almohadin of Morocco gives Jews the choice of converting to Islam, or expulsion.

1165 - 1178: Jews of Yemen given the choice (under new constitution) to either convert to Islam or die.

1165: Chief Rabbi of the Maghreb was publicly burnt alive. The Rambam (Maimonides, Moses ben Maimon), forced to flee Spain to Egypt.

1220: Tens of thousands of Jews massacred by Muslims Turkey, Iraq, Syria, and Egypt, after being blamed for Mongol invasion.

1270: Sultan Baibars of Egypt resolved to burn all the Jews, a ditch having been dug for that purpose; but at the last moment he repented, and instead exacted a heavy tribute, during the collection of which many perished.

1276: 2nd Fez Pogrom (massacre) against Jews in Morocco

1385: Khorasan Massacres against Jews in Iran

1438: 1st Mellah Ghetto massacres against Jews in Morocco

1465: 3rd Fez Pogrom against Jews in Morocco, leaving only 11 Jews left alive

1517: 1st Safed Pogrom in Muslim Ottoman controlled Judea

1517: 1st Hebron Pogrom in Muslim-controlled Judea, by occupying Ottomans

1517: Marsa ibn Ghazi Massacre of Jews in Ottoman-controlled Libya

1577: Passover Massacre throughout the Ottoman Empire

1588 - 1629: Mahalay Pogroms of Jews in Iran

1630 - 1700: Yemenite Jews considered 2nd class citizens and subjugated under strict Shi'ite 'dhimmi' rules

1660: 2nd Judean Pogrom, in Safed Israel (Ottoman-controlled Palestine)

1670: Expulsion of Mawza Jews in Yemen

1679 - 1680: Massacres of Jews in Sanaa, Yemen

1747: Massacres of the Jews of Mashhad, Iran

1785: Pogrom of Libyan Jews in Ottoman-controlled Tripoli, Libya

1790 - 92: Tetuan Pogrom. Morocco (Jews of Tetuan stripped naked, and lined up for Muslim perverts)

1800: Decree passed in Yemen, criminalizing Jews from wearing clothing that is new or good, or from riding mules or donkeys. Jews were also rounded up for long marches naked through the Roob al Khali dessert

1805: 1st Algiers Massacre/Pogrom of Jews in Ottoman-controlled Algeria

1808: 2nd Ghetto Massacres in Mellah, Morocco

1815: 2nd Algiers massacres/pogroms of Jews in Ottoman-controlled Algeria

1820: Sahalu Lobiant Massacres of Jews in Ottoman-controlled Syria

1828: Baghdad massacres/pogroms of Jews in Ottoman-controlled Iraq

1830: 3rd massacre/pogrom of Jews in Ottoman-controlled Algiers, Algeria

1830: Ethnic cleansing of Jews in Tabriz, Iran

1834: 2nd massacre of Jews in Ottoman-controlled Hebron, Judea

1834: Massacre/pogrom of Safed Jews in Ottoman-controlled Palestine/Judea

1839: Massacre of the Mashadi Jews in Iran

1840: Damascus Affair following first of many blood libels against Jews in Ottoman-controlled Syria

1844: 1st Cairo Massacres of Jews in Ottoman-controlled Egypt.

1847: Dayr al-Qamar massacre of Jews in Ottoman-controlled Lebanon

1847: Ethnic cleansing of the Jews in Jerusalem, Ottoman-controlled Palestine

1848: 1st Damascus massacre/pogrom, in Ottoman-controlled Syria

1850: 1st Aleppo massacre/pogrom of Jews in Ottoman-controlled Syria

1860: 2nd Damascus massacre of Jews in Ottoman-controlled Syria

1862: 1st Beirut massacre of Jews in Ottoman-controlled Lebanon

1866: Massacre of Jews by Ottomans Kuzguncuk, Turkey

1867: Massacre of Jews by Ottomans in Barfurush, Turkey

1868: Massacre of Jews by Ottomans in Eyub, Turkey

1869: Massacre of Jews in Ottoman-controlled Tunis, Tunisia

1869: Massacre of Jews in Ottoman-controlled Sfax, Tunisia

1864 - 1880: Massacres of Jews in Ottoman-controlled Marrakesh, Morocco

1870: 2nd Alexandria Massacres of Jews in Ottoman-controlled Egypt

1870: 1st Istanbul massacre of Jews in Ottoman Turkey

1871: 1st Damanhur Massacres of Jews in Ottoman-controlled Egypt

1872: Massacre of Jews by Ottomans in Edirne, Turkey

1872: 1st Massacre of Jews by Ottomans in Izmir, Turkey

1873: 2nd Damanhur Massacres of Jews in Ottoman-controlled Egypt

1874: 2nd Izmir massacre of Jews in Turkey

1874: 2nd massacre of Jews in Istanbul Turkey

1874: 2nd massacre of Jews in Ottoman-controlled Beirut, Lebanon

1875: 2nd massacre of Jews in Ottoman-controlled Aleppo, Syria

1875: Massacre of Jews in Djerba Island, Ottoman-controlled Tunisia

1877: 3rd massacre of Jews in Ottoman-controlled Damanhur, Egypt

1877: Massacres of Jews in Mansura, Ottoman-controlled Egypt

1882: Massacre of Jews in Ottoman-controlled Homs, Syria

1882: 3rd Massacre of Jews in Ottoman-controlled Alexandria, Egypt.

1890: 2nd massacre of Jews in Ottoman-controlled Cairo, Egypt.

1890: 3rd massacre of Jews in Ottoman-controlled Damascus, Syria.

1890: 2nd massacre of Jews in Ottoman-controlled Tunis, Tunisia

1891: 4th massacre of Jews in Ottoman-controlled Damanahur, Egypt.

1897: Targeted murder of Jews in Ottoman-controlled Tripolitania, Libya.

1903 &1907: Massacres of Hews in Ottoman-controlled Taza & Settat, Morocco.

1901 - 1902: 3rd set of massacres of Jews in Ottoman-controlled Cairo, Egypt.

1901 - 1907: 4th set of Massacres of Jews in Ottoman-controlled Alexandria, Egypt.

1903: 1st massacre of Jews in Ottoman-controlled Port Sa'id, Egypt.

1903 - 1940: Series of massacres in Taza and Settat, Morocco.

1907: Massacre of Jews in Ottoman-controlled Casablanca, Morocco.

1908: 2nd Massacre of Jews in Ottoman-controlled Port Said, Egypt.

1910: Blood libel against Jews in Shiraz, Iran.

1911: Massacre of Jews by Muslims in Shiraz, Iran.

1912: 4th massacre in Ottoman-controlled Fez, Morocco.

1917: Baghdad Iraq Jews murdered by Ottomans.

1918 - 1948: Yemen passes a law criminalizing the raising of a Jewish orphan in Yemen.

1920: Massacres of Jews in Irbid Jordan (British mandate Palestine).

1920 - 1930: Arab riots resulting in hundreds of Jewish deaths, British mandate Palestine.

1921: 1st Jaffa (Israel) riots, British mandate Palestine.

1922: Massacres of Jews in Djerba, Tunisia.

1928: Jewish orphans sold into slavery, and forced to nvert to Islam by Muslim Brotherhood, Yemen.

1929: 3rd Hebron (Israel) massacre of Jews by Arabs in British mandate Palestine.

1929 3rd massacre of Jews by Arabs in Safed (Israel), British mandate Palestine.

1933: 2nd Jaffa (Israel) riots, British mandate Palestine.

1934: Massacre of Jews in Thrace, Turkey.

1936: 3rd riots by Arabs against Jews in Jaffa (Israel), British mandate Palestine.

1941: Massacres of Jews in Farhud, Iraq.

1942: Muslim leader Grand Mufti collaboration with the Nazis, playing a major role in the final solution.

1938 - 1945: Full alliance and collaboration by Arabs with the Nazis in attacking and murdering Jews in the Middle East and Africa.

1945: 4th massacre of Jews by Muslims in Cairo, Egypt.

1945: Massacre of Jews in Tripolitania, Libya.

1947: Massacre of Jews by Muslims in Aden, Yemen.

2023: Massacre, rape, torture and kidnapping of ~1,500 Israelis (mostly Jews) by Muslims in numerous towns throughout southern Israel.

[hussyknee]

Abu al-Faraj al-Isfahani’s Kitab al-Aghani records the lives of a number of individuals including one named Tuways who lived during the last years of Muhammad and the reigns of the early Muslim dynasties. Tuways was mukhannathun: those who were born as men, but who presented as female. They are described by al-Isfahani as wearing bangles, decorating their hands with henna, and wearing feminine clothing. One mukhannathun, Hit, was even in the household of the Prophet Muhammad. Tuways earned a reputation as a musician, performing for clients and even for Muslim rulers. When Yahya ibn al-Hakam was appointed as governor, Tuways joined in the celebration wearing ostentatious garb and cosmetics. When asked by the governor if he were Muslim Tuways affirmed his belief, proclaiming the declaration of faith and saying that he observes the fast of Ramadan and the five daily prayers. In other words, al-Isfahani, who recorded the life of a number of mukhannathun like Tuways, saw no contradiction between his gender expression and his Muslimness. From al-Isfahani we read of al-Dalal, ibn Surayj, and al-Gharid—all mukhannathun—who lived rich lives in early Muslim societies. Notably absent from al-Isfahani’s records is any state-sanctioned persecution. Instead, the mukhannathun are an accepted part of society.

...

Far from isolated cases, across Islamic history—from North Africa to South Asia—we see widespread acceptance of gender nonconforming and queer individuals. - Later in the Ottoman Empire, there were the köçek who were men who wore women’s clothing and performed at festivals. Formally trained in dance and percussion instruments, the köçek were an important part of social functions. A similar practice was found in Egypt. The khawal were male dancers who presented as female, wearing dresses, make up, and henna. Like their Ottoman counterparts, they performed at social events.

- In South Asia, the hijra were and are third-sex individuals. The term is used for intersex people as well as transgender women. Hijra are attested to among the earliest Muslim societies of South Asia where, according to Nalini Iyer, they were often guardians of the household and even held office as advisors.

- In Iraq, the mustarjil are born female, but present as men. In Wilfred Thesiger’s The Marsh Arabs the guide, Amara explains, “A mustarjil is born a woman. She cannot help that; but she has the heart of a man, so she lives like a man.” When asked if the mustarjil are accepted, Amara replies “Certainly. We eat with her and she may sit in the mudhif.” Amara goes on to describe how mustarjil have sex with women.

...

Historian Indira Gesink analyzed 41 medical and juristic sources between the 8th and 18th centuries and discovered that the discourse of a “binary sex” was an anachronistic projection backwards. Gesink points out in one of the earliest lexicography by the 8th century al-Khalil ibn Ahmad that he suggests addressing a male-presenting intersex person as ya khunathu and a female-presenting intersex person as ya khanathi while addressing an effeminate man as ya khunathatu. This suggests a clear recognition of a spectrum of sex and gender expression and a desire to address someone respectfully based on how they presented.

Tolerance of gender ambiguity and non-conformity in Islamic cultures went hand-in-hand with broader acceptance of homoeroticism. Texts like Ali ibn Nasir al-Katib’s Jawami al-Ladhdha, Abu al-Faraj al-Isfahani’s Kitab al-Aghani, and the Tunisian, Ahmad al-Tifashi’s Nuz’ha al-‘Albab attest to the widespread acceptance of same-sex desire as natural. Homoeroticism is a common element in much of Persian and Arabic poetry where youthful males are often the object of desire. From Abu Nuwas to Rumi, from ibn Ammar to Amir Khusraw, some of the Islamic world’s greatest poets were composing verses for their male lovers. Queer love was openly vaunted by poets. One, Ibn Nasr, immortalizes the love between two Arab lesbians Hind al Nu’man and al-Zarqa by writing:

“Oh Hind, you are truer to your word than men. Oh, the differences between your loyalty and theirs.”

...

Acceptance of same-sex desire and gender non-conformity was the hallmark of Islamic societies to such a degree that European travelers consistently remarked derisively on it. In the 19th century, Edward Lane wrote of the khawal: “They are Muslims and natives of Egypt. As they personate women, their dances are exactly of the same description as those of the ghawazee; and are, in like manner, accompanied by the sound of castanets.”

A similarly scandalized CS Sonnini writes of Muslim homoerotic culture:

“The inconceivable appetite which dishonored the Greeks and the Persians of antiquity, constitute the delight, or to use a juster term, the infamy of the Egyptians. It is not for women that their ditties are composed: it is not on them that tender caresses are lavished; far different objects inflame them.”

In his travels in the 19th century, James Silk Buckingham encounters an Afghan dervish shedding tears for parting with his male lover. The dervish, Ismael, is astonished to find how rare same-sex love was in Europe. Buckingham reports the deep love between Ismael and his lover quoting, “though they were still two bodies, they became one soul.”

...

Today, vocal Muslim critics of LGBTQ+ rights often accuse gay and queer people of imposing a “Western” concept or forcing Islam to adjust to “Western values” failing to grasp the irony of the claim: the shift in the 19th and 20th century was precisely an alignment with colonial values over older Islamic ones, all of which led to legal criminalization. In fact, the common feature among nations with anti-LGBTQ+ legislation isn’t Islam, but rather colonial law.

Don't talk to me I'm weeping. I'm not Muslim, but the grief of colonization runs in the blood of every Global South person. Dicovering these is like finding our lost treasures among plundered ruins.

Queer folk have always, always been here; we have always been inextricable, shining golden threads in the tapestry of human history. To erase and condemn us is to continue using the scalpel of colonizers in the mutilation and betrayal of our own heritage.

[studyingnstruggling]

Tonight, as usual, my dad accused me of wanting to be trans/a man and bringing “eternal damnation” all because I was wearing sweatpants, in my own house. And it got me thinking about how much I hate lipstick Muslims, and their liberal lapdogs. Conveniently, they never discuss ppl in my situation, and Ik I’m lucky I’m not in a Muslim country. But the pro hijab, pro Islam (hypocrites) who love to talk about how compatible Islam is with feminism, queerness, and liberalism, never discuss things like this. Technically, pants are “men’s clothing” and according to Hadith, not ok for women.