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@muslimbutch
Happy Pride month to all of my fellow Queer people, and also to my fellow Queer Muslims! I assure you that your faith and your queerness are not opposites running in different directions. You are not a contradiction, nor are you a hypocrite. We all have the right to be our truest selves and keep our faith. I love you and I am forever rooting for you!!
Pics made by @Mindof_Mary to support Muslims who can’t fast this Ramadan due to a number of conditions such as depression & OCD
Are you a Muslim? What are your thoughts on the Qur'an translation made by Laleh Bakhtiar?
Yes, I'm a Muslim albeit a ridiculous one lol.
The Sublime Qur'an is a somewhat controversial English translation, but it’s become quite popular among certain groups of Muslims especially those who lean more liberal, Sufi, or generally non-orthodox in their approach to faith. The controversy mostly comes from the fact that its translator, American-Iranian Laleh Bakhtiar, wasn’t trained at a traditional Islamic seminary or any officially recognized religious institution, so some scholars question her authority to translate the Qur’an.
But it’s not just about credentials. What really stirred debate were some of Bakhtiar’s translation choices, which sometimes differ from the mainstream Sunni and Shia interpretations. One of the best-known examples is her take on verse 4:34, a verse that’s often brought up when people talk about gender roles or marriage in Islam. Most translations render the Arabic word daraba as “to beat,” but Bakhtiar translates it as “to go away.” She argues that the verse is about a husband distancing himself in conflict, not condoning violence. Supporters see this as a more compassionate and contextually accurate interpretation, while critics think it’s a modern reinterpretation that goes against centuries of traditional scholarship.
So, The Sublime Qur'an tends to appeal to readers who want a translation that feels ethical, gender-conscious, and spiritually accessible. At the same time, it’s viewed with suspicion by more traditional circles.
I haven’t personally read it all the way through, but it’s definitely an interesting example of how translation choices can reflect bigger debates within the Muslim community today.
It so happens that I do! Though they largely echo yours, lmao. This is so also because it's one of those issues I'd rather have a Feminist Muslimah teach people about instead of me as a man, but I'll try to set the first stone for the bridge.
Laleh Bakhtiar's (ra7matillāh 3aleīha) translation is somewhat good at addressing male-gazing readings of Allāh's ﷻ revelation. And though she does so taking as good a care about Arabic philology as possible (she even prepared a lexical guidebook to be read along her Qur'ānic translation, Concordance of the Sublime Quran), contrary to what's claimed on all critical reviews on the translation; she still does so from a mostly "Liberal Muslim" standpoint: a Muslim who knows about and rightly points out contradictions and inconsistencies prevalent across conventional Islamic schooling around gender issues, but who nevertheless takes for granted the moralistic content reproduced through the milieus brought about by said conventional Islamic schooling.
For instance, Bakhtiar's merit when it comes to āyah #34 from Sūrah an-Nisā2 isn't only about the translation she gave to the verb daribūhunna —«ضَرِبُوْهُنَّ», from the infinitive daraba or «ضَرَبَ»—, "to go away from them" instead of "to hit them"; but also departing from the patriarchally patronising reading given by conventional 3ūlemā3 right from the beginning of the āyah, by translating qawamūna —«قَوَّمُوْنَ»— not as "tutors" when Allāh ﷻ addresses gender roles for men as part of the primordial Islamic community that Prophet Muhāmmad ﷺ was to guide, but instead as "supporters" in the midst of the specific sort of deeply traditionalised, trafficking and tokenising misogyny prevalent back then (and which nevertheless resumed right after the Prophet ﷺ died, as exemplified by the treatment Ciyyīdah Fātimah (ع) and Ciyyīda Zaīnab (ع) were given by the first three so-called rashidūn 5ulafā2 and Umayad rulers as well, among the many patriarchs more ever since), by which women are taken to be little more than exchange coins whose only other purpose is to bear offspring.
Regarding the discussion around the former word, Bakhtiar's translation is Islamically sound not only from the repeated exhortations to moderation across the rest of the Qur'ān, but also from the fact that Allāh ﷻ uses and declines the word twice more later on during the same Sūrah, āyat #94 and #101 as as darabtum —«ضَرَبْتُمْ»— specifically, to speak about "going forth" down the "way of Allāh" (sabilillāh/çabilillāh or «سَبِلِ ٱللَّٰه») and about "travelling across the Earth" (darabtum fī·l-'ārda or «ضَرَبْتُمْ ڢِيْ ٱلأَرْضَ») instead of "hitting the way of Allāh" or "hitting the Earth", respectively. Allāh ﷻ uses the word a total of 58 times across the entire Qur'ān, three times as a noun and the remaining ones as different verbal declensions; and though the meaning "to hit" or "to strike" does happen, most of them occur as varied conveyances of bodily movement or displacement instead of physically striking somebody or something.
When it comes to the latter word, the conveyance is even much simpler: the word that conventional 3ūlemā3 read and translate as "tutors", and also as "in charge" or "owners" in even more patriarchally complying readings, qawamūna —«قَوَّمُوْنَ»—, doesn't have any of those meanings as its more commonly and traditionally used. It's the plural for qawām or «قَوَّامْ» (both of them in male grammar gender), and it more commonly means "advocate" or "supporter" in the sense of standing up for somebody or something. The noun stems from the root « ق - و - م », from which you can declense verbs conveying "to stand" or "to rise". It's part of one of names Allāh ﷻ Themself gives to the Day of Reckoning in Arabic: Yaūm al-Qiyāmah or «يَوْمْ القِيَامَة», usually conveyed and translated as "Judgement Day" or "Day of Resurrection", but literally meaning "Daily of the Standing" or "Day of the Rising", as Allāh ﷻ conveys by naming the 75th Sūrah after it.
If you were to ask me, I'd say we Muslim men should comply to this sense of the word by advocating for women who stand up against patriarchy, that we Muslim men must betray patriarchy in every way we can conceive of and act upon, if we are to strive for justice the way Allāh ﷻ exhorts us to. No buts, Allāh ﷻ states in the Qur'ān that Their revelation is very clear.
There's nevertheless some unaddressed, extraqur'ānic misogyny on Bakhtiar's translation. For instance: āyah #28 from Sūrah Yūsuf/Yūçuf (excuse me this and the previous Andalusísm), where Allāh ﷻ speaks about how the Pharaoh's wife tried to seduce prophet Yūsuf/Yūçuf (ع) in captivity, is usually conveyed as to read:
When her husband [the Pharaoh] saw Joseph's long shirt torn from behind, he [the Pharaoh again] said: "it is of female cunning. Truly, female cunning is serious."
This is the translation Bakhtiar provided for the āyah, in line with conventional readings and translations that accuse women of being plottingly malicious (regardless of the language, my Arabic-Spanish copy of the Qur'ān's got it translated as «Ésta es una de vuestras artimañas (mujeres), pues es cierto que vuestra astucia es enorme»). The issue here is that the declension deployed as accusative upon women in this āyah, kaīdikunna —«كَيْدِكُنَّ»— for "female cunning", has got no gender markers and is provided in singular whereas the Arabic is a plural in no specific amount; it literally just means "your [plural] cunning". So, despite the fact that Allāh refers to all people present at the Pharaoh's wife's party (except for prophet Yūsuf/Yūçuf —ع—) regardless of their genders when They state "your cunning" in Arabic, because kaīdikunna really only means "your cunning" (elsewhere, it's otherwise translated as "women's plotting", as you could well go look up and find out) with no specified gender for the individuals alluded; Bakhtiar nonetheless translated the accusative specifically as "female cunning", reproducing a very long running and systemically well-oiled misogynistic prejudice that posits that women, in general and as a specific gender, are all sexually ill-meaning.
As I said at the beginning, my thoughts on Laleh Bakhtiar's The Sublime Qur'ān largely echo sister Anne's own. The translation's got some merit, given just how actively misogynistic mainstream and conventional Islamic scholars are (even women), and that Muslimas who revert (because Bakhtiar was raised as a Christian, from a fairly well-off background) and still speak up about this have their lives absolutely thrashed (and she did go through this all the same, most criticism of her translation boils down to what that Bojack Horseman meme about a news pundit interviewing three white men on women's rights conveys) just for doing so in ways that contradict what we now about the Prophet's ﷺ and His family's (ع) living conditions and words. But the book should nevertheless be read with the caution and suspicion one should keep towards any literature penned by any Liberal from a privileged background, and I also think a Feminist Muslimah could give a more thorough insight on this because all people raised in misogynistic cisheteronormativity, like I was, nevertheless have got residual blind points on misogyny stemming from said upbringing that we must fight off from ourselves everytime we catch ourselves reproducing them, and this goes on for life.
As a bonus, here's the book in PDF format for anybody interested. I know it's a wee bit difficult to find it for download.
Thank you so much for sharing your thoughts ❤️💜❤️💜
I think transmasc muslims are allowed to wear hijabs if they want to because at the end of the day literally who cares it's their choice
a video by qtmcenter, themasgd and bayareaqm
happy pride month to religious queer people, who feel like they’re contradictions, or told that they’re contradictions, but stay true to these important parts of themselves anyway. happy pride to the queer religious people who have to explain their identities, and who have to defend their faith or their queerness in either circle.
i love you, i am one of you, thank you for being in this community with me.
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happy pride month to everyone but extremely super happy pride month to all my west asian, desi, persian, and central asian queers. happy pride to queer muslims, queers who left islam. happy pride to the ones in developing countries, the ones whos families wont accept them, the ones without any voices or community. happy pride to all of you. we deserve all the sunshine in the world !!!
I overheard a woman at my job say "Your whole personality revolves around what you hate instead of what you love and thats an awful way to live." to the resident vocal Maga in the breakroom.
He was stunned into silence for at least 60 seconds so that was nice.
the amount of vitriolic replies to this post makes me want to analyze why people react so angrily to having an unhealthy behavior being pointed out to them.
You cannot grow without accepting the problem
I'm very tired of this "queer college students should stop supporting Palestine, they'd kill you there!" I watched a hijabi ask a trans man, "but what name do you want to go by?" A butch giving a woman their hoodie so that she could keep her hair covered after the cops took her scarf. Muslim girls making sure the lesbian couple got through the system together. Religious men making sure purple haired protestors got out safe. I don't want to hear it. Solidarity forever, free Palestine.
This is one of the oldest surviving recordings of a trans person.
Masoud El Amaratly (1897-1944) was an Iraqi trans singer who became famous in 1920s Baghdad for his folk music. He worked as a farmer before transitioning in his teens. The mustarjil, a term similar to trans man, then moved to the city and sang in cafés. A music agent discovered him there and his fame spread across West Asia.
Enjoy this 1925 recording of him singing the traditional Iraqi song, "Khadri al Chai" ("Please Make Tea"). Check out Ajam's website for more.
it's worth mentioning that mustarjil is an identity specific to ahwari (also known as marsh arabs), an indigenous community in the mesopotamian marshlands, today on the border of iraq and iran.
‘Trans is a new age white people thing’ my ass. Y’all, the experience I just had listening through this dude’s album…
The kids at my job often ask me why I have a girl voice and I just shrug back with a smile “that’s just the way my voice is.” I haven’t done any vocal training because I don’t want to have to focus on it and get more self conscious about it, but it does bother me a bit how clockable it is.
But listening to this album from a hundred years ago in a place I have never been to, of a man with a voice like mine?
I don’t know y’all, I think this kinda just healed something in my soul
Masoud El Amaratly shows how LGBTQ+ individuals have always been a part of Middle Eastern culture!
🇮🇶🎶🏳️⚧️
Yes, because a Muslim is Arabic for someone who "submits to God". Jesus did submit to God, so he's technically Muslim.
Yeah obviously I don't expect everyone to share that belief because it is kind of definitionally a Muslim belief.
It is very uncomfortable to see people remarking on it as a risible idea.
Precisely. In the context of the Qur'an, the biblical prophets are presented as god-fearing and pious servants. When the Qur'an refers to the Prophets as Muslims, the way in which it is directly translated from Fusha (classical Arabic), they are simply exalted to the position of reverence due to their faith. They serve as rolemodels for the religious person. Some transliterations even obfuscate the term "Muslim" in favour of the term "submitter of God" to give a proper contextual understanding of the term Muslim and what it means to be one for the non-Arab reader. The Qur'an further negates the idea that the prophets were "Jewish" or "Christian" as indicators of someone's faith. Yes, a Jewish or Christian person could have been a Muslim, but not on the basis of their Jewishness or Christianity, but rather by how they abode to the laws' of God, this applies even to those who adheres to Islam. For example, Noah was a Muslim, a God-fearing servant who observed complete adherence to the words of God; he submitted to God. It is obvious that "Muslim" in this context doesn't say that Jesus himself prayed five times, observed Ramadan fasting, went on a Hajj pilgrimage and all that stuff, but rather, that he abode by the laws revealed at that time, thus he was understood to be a Muslim, a submitter of God.
It's another case of anglophones loanshifting a term, and misunderstanding it in the context of scripture.
Eid Mubarak from Queer Muslim Refugees in East Africa! ✨🌙
Tomorrow, we celebrate Eid al-Fitr, marking the end of a beautiful and meaningful Ramadan. For the, queer Muslim refugees, this month has been a time of resilience, faith, and hope despite the hardships we face.
We want to make this Eid special with a simple but meaningful meal, celebrating alongside the Muslim world. We’re not asking for much $5, $10, $25, $50, or whatever you can give will make a difference.
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I genuinely think there was no greater insight into the modern Christian mindset than when the Pope said he very much hoped Hell was empty and he was absolutely hounded by both Catholics and Protestants outraged at the idea of a man who wanted a place of infinite suffering to have nobody in it.
this ramadan we pray for peace and aid for the people of palestine. this ramadan we remember the previous ramadans, where thousands of palestinians were massacred. this ramadan we honour palestine, and may we see a free palestine next ramadan
Happy ramadan my fellow muslims
