Iran is again taking tougher action against violations by women of strict Islamic dress codes, with the start on Saturday of a new drive on observance of the regulations in the Gulf state.

Controls were tightened nationwide and women disregarding the requirement to wear a headscarf in public remain guilty of a criminal offence, the Iranian news agency Tasnim reported on Telegram, citing a police commander.

Since the mass protests led by women in the autumn of 2022, Iran’s notorious morality police have been less strict, partly because they experienced more resistance from the population.

Instead, security agencies stepped up video surveillance of offences. For example, cars belonging to women who were repeatedly caught driving without a headscarf were impounded.

Authorities also tracked offences online, including photos of women without headscarves posted on Instagram. Shops and restaurants whose customers disregarded the dress code were ordered to close.

Since 2022, more and more Iranian women have been ignoring the dress code, while religious hardliners have tried to fight the growing defiance.

A new bill passed by parliament provides for draconian punishments but has not yet come into force.

In the coming weeks, a revised version is to be resubmitted to Iran’s so-called Guardian Council, an arch-conservative, 12-member supervisory body.

The mass protests were triggered by the death of the young Iranian Kurdish woman Mahsa Amini after her arrest by police because of an allegedly ill-fitting headscarf.

An expert United Nations commission concluded that physical violence after the arrest led to her death.

An activist, who was the first Muslim woman to lead a Pride parade in Britain, says her mission in life is “to promote the inclusivity of sexuality and gender”.

The PA news agency is interviewing a series of people celebrating Pride Month in June, including Saima Razzaq, 38, from Birmingham.

Ms Razzaq is the director of change and communications at Birmingham Pride, and she uses her platform as part of the LGBT+, South Asian, and Muslim communities to carve out a space within the intersection.

Ms Razzaq, who is a lesbian but also uses the queer umbrella to describe her sexuality, became the first Muslim woman to lead a Pride parade in Britain at Birmingham Pride in 2021.

“Leading Pride was a monumental moment and obviously now I work at Pride as a result of that,” Ms Razzaq told PA.

After taking part in the Birmingham Pride Parade on May 27 this year, Ms Razzaq said she will be talking to and working with the community in the city for the remainder of Pride Month.

“Now, the thing is about getting into conversations within my own community,” she said.

“It’s about organising and working with the everyday communities of Birmingham, and taking them on this journey and working towards, ‘what can we do next?’”

– When did you ‘come out’ and how did your family respond?

Ms Razzaq said her mother approached her about her sexuality when she was 29 while they were driving to pick up a takeaway.

“She made me drive and she waited until we were on a dual carriageway and said, ‘do you like women?’

“I was like, ‘oh my god, why now?’,” Ms Razzaq recalled.

“Since that moment, I’ve seen a massive change in my mum. Now, she’s changing her language.”

Ms Razzaq added she looks up to members of her family, and she regards them as her “superheroes”.

“People look up to influences and all these famous people, I don’t, I look up to my aunties and uncle – they’re my superheroes,” she said.

“Even though my aunties and my uncle might not understand my queerness, they’re there.”

She added: “Faith is really important for me, and just because I’m queer, doesn’t mean I’m not Muslim, and they’ve not othered me for that either.

“Again, I think it’s really important for me to have this supportive family to allow me the space to do this.”

– What is your relationship with your faith?

Ms Razzaq said her faith helps her to “do better” and to “fulfil her mission in life”.

“I am a Muslim, I have a relationship with God, I feel very connected with God, like right now, I feel the most connected I’ve ever been.”

She added: “The Koran tells me to focus on where I am and the people I’m surrounded with and to do better and to fulfil my mission in life.

“I feel my mission in life is to promote the inclusivity of sexuality and gender.

“There is a really positive thing happening in Birmingham, and in time, Insha’Allah, the wider world will see it.”

– Have you experienced any hate or abuse since coming out?

Ms Razzaq said that while everyone is “happy” for her in regards to her sexuality, she receives “far more Islamophobia and racism” for being a woman of colour in a leadership position.

“Everyone is really happy for me to be queer, but when I suddenly say, ‘yes I’m also Pakistani’, ‘I’m also Muslim’, and ‘I’m proud of those intersections’, it’s a narrative that people aren’t that familiar with,” she said.

“People aren’t used to that side of the story. I get far more Islamophobia and racism for being a woman of colour in leadership.”

Ms Razzaq said she has been the victim of several hate crimes, including someone urinating on her bed on the narrow boat where she lives.

“I’ve had my car stolen, for example, in a really horrific way, I’ve had people urinate in my bed on my boat, I’ve had horrible calls.”

She added that she “doesn’t need anybody to judge my Muslimness”, and she finds that it’s those who are not of the faith that tend to judge her more.

“And actually, it’s non-Muslims who will judge my Muslimness more than Muslims,” she said.

“Our communities will work through things, but we need everyone else to allow us the space to work through things as well.”

– What are the challenges within the intersections of faith and queerness?

Ms Razzaq said “it isn’t easy” for those in faith communities to bring up the subject of queerness, but she said she has noticed more people in South Asian communities coming out.

“Everyone will have difficulty bringing in the subject of queerness because it has been so polarised.

“It isn’t easy for most people in faith settings, and I think it’s really important that we reclaim this narrative.

“What I’ve noticed since I’ve come out is, and that’s just within the circle I’m part of, I’ve seen other South Asians come out, and their parents support them in that journey.”

On what advice she would give to someone in a faith setting who wished to come out, she said: “The most important thing to remember is that you’re valid, you’re absolutely valid.

“Your queerness or your gender identity is absolutely valid, be your authentic self.

“There are people like you, and for me, finding other queer South Asians, other queer Muslims, has been the best part of my journey.”

A woman has said a gift from her neighbour to celebrate Eid has restored her “faith in humanity”.

Shafaq Hassan, from Streatham, south London, said her neighbour treated her and son Ayaan, 14, to dates and a prayer mat in celebration of Eid, which this year began on Wednesday evening and will end on Thursday evening.

Posting a photo of the gifts to Twitter, Ms Hassan said: “Our non-Muslim neighbour (our biryani pal!) totally surprised us with Algerian dates and a prayer mat for my 14-year-old, who fasted the whole month.”

Ms Hassan, 40, told the PA news agency: “He’s been our neighbour for over 20 years, but completely surprised us with the Eid gifts.

“I didn’t realise he noted Ayaan was fasting the whole month… we were all surprised at his gesture and my son felt really special.

“They’re friendly neighbours, they’re fans of my mum’s biryani so we always send over a box.”

Ms Hassan said the family is celebrating with a meal and a special Eid cake, as they are unable to have a big party due to Covid-19 restrictions.

She told PA: “The whole family fasted but missed a few days, Ayaan fasted the whole month… he was determined to fast the whole month which is quite impressive, if I may say so myself.

“Due to Covid we can’t have big family party, obviously, we’re having a special meal with family to celebrate my son’s achievement.”

Muslims around the world are celebrating Eid al-Fitr in a subdued mood for a second year as Covid-19 forced mosque closures and family separations on the holiday marking the end of Ramadan.

Mayor of London Sadiq Khan shared a photo of Trafalgar Square lit in purple lights to celebrate the occasion.

Ms Hassan told PA: “It’s hard we are not able to meet extended family or go to the mosque to pray. It’s isolating not being able to attend the mosque but we’re blessed we’re together as a family.

“Our neighbour’s gesture helps put faith in humanity. We’re a diverse community and its heart-warming that our neighbour was so thoughtful and encouraging of Ayaan and his religious beliefs.

“Eid is about sharing, being charitable and is a blessing.”

Hindus and Muslim men have had a disproportionately high risk of dying with coronavirus throughout the pandemic compared with Christians, figures suggest.

After adjusting for age, location, socio-demographic factors and certain pre-existing health conditions, Hindus and Muslim men were still more likely to die with Covid-19, the Office for National Statistics (ONS) said.

The ONS looked at mortality rates among religious groups between January 2020 and February 2021 and compared differences between both waves of the pandemic, adjusting these for age and other factors.

It defined the second wave as deaths occurring from September 12 2020 onwards, but noted that this analysis is provisional as it only covers up to February 28 2021.

It found that Muslims, Hindus, Sikhs and Jewish people all had an increased Covid-19 mortality rate compared with Christians across the whole period when adjusting for age.

People who identified as having no religion were 20% less likely to die than the Christian group.

When taking into account location, measures of disadvantage, occupation and living arrangements, and pre-pandemic health status, rates for Jewish and Sikh women were similar to those for Christian women.

But rates for Muslims, Hindus, and Jewish and Sikh men remained significantly higher.

Muslim men were 70% more likely to die with Covid-19 than Christian men, the ONS analysis found.

Muslim women had a 30% greater risk of dying with coronavirus, while for Hindu men it was 30% and for Hindu women it was 20%.

Jewish men had a 20% greater risk and Sikh men a 10% greater risk.

For Jewish and Buddhist men, the excess risk was only observed in the first wave.

Excess risk for Sikhs and Muslim women was only observed in the second wave.

The ONS said the factors it adjusted for account for a large proportion, but not all, of the additional risk.

The residual unexplained risk may be due to factors it did not consider, such as some pre-existing health conditions.

For some religious groups there is considerable overlap with ethnic background, meaning it is difficult to separate any association between risk and religion from risk and ethnicity.

Credit: PA News

Vaccine disinformation is being “forensically targeted” at specific groups, MPs have heard.

Vaccines Minister Nadhim Zahawi said that information is “very, very cleverly, hyper super-forensically targeted at different communities”.

Mr Zahawi told the House of Commons Women and Equalities Committee that disinformation about vaccines and fertility were “proving to be sadly quite potent”.

The Medicines and Healthcare products Regulatory Agency (MHRA) had raised no concerns about any of the vaccines and fertility, he added.

And Equalities Minister Kemi Badenoch told MPs that people needed to take a “personal responsibility” in tackling vaccine disinformation.

She also told MPs that misinformation around fertility and coronavirus vaccines was coming from “the aunty” rather than social media.

During the committee session, Labour MP Bell Ribeiro-Addy asked what efforts were being taken to stop disinformation being targeted at specific groups.

She said: “We have seen the type of disinformation varies depending on the group it’s being circulated to. For example, Hindu and Muslim communities were told there is this information about the vaccine containing meat and alcohol.

“In black communities, we saw historical injustices is being exploited by anti-vaxxer groups.

“And false reports about the vaccine leading to infertility increased fears amongst young women.”

Mr Zahawi replied: “Even if I look at my own background, and mine and my wife’s family, from the Middle East, much of this information is very, very cleverly, sort of hyper super-forensically targeted at different communities.”

On concerns raised about vaccines and fertility, he added: “Some of the anti-vax messages, which are clearly directed at both young men and women around fertility, are false, but proving to be sadly quite potent.

“Some of the focus groups and polling evidence suggests much of the hesitancy is around issues around fertility.”

Ms Badenoch said: “The fertility thing is more problematic as a type of misinformation, because of where it comes from.

“I had a roundtable with clinicians last week and one of them works in east London, and she said that the fertility thing, it’s not social media where we can speak to social media companies and ask them to take it down, it’s the aunty.

“Aunts who may be less well educated or come from a different environment

growing up, in a different country, advising younger people.

“We can’t go into people’s homes and interfere with the sort of communication that is taking place, that’s very personal.

“So that’s why we just must keep repeating the positive messages about safety and also ensuring that clinicians have the information to be able to provide comfort to those people who are seeing the doctors.

“It has to be from the people who are trusted as experts.”

Mr Zahawi told MPs what while there was no safety data on

pregnant women, there is currently no reason to suggest the vaccine would have an adverse effect.

Ms Badenoch said that people needed to take a “personal responsibility” in tackling vaccine disinformation.

She said: “People need to take personal responsibility. Everybody needs to take their own personal responsibility.

“They can’t wait for the minister to fix the vaccine disinformation that’s

happening within their WhatsApp group. We are never going to see it; neither is the social media company or the telephone platform.

“Reinforcing the message that everybody has their responsibility, whether you

are a family member, whether you are a journalist, a clinician, a teacher, a

local politician.

“We, as MPs, also have a responsibility to tackle some of this. I have given

repeated examples of how MPs (for) political purposes end up using vaccine

misinformation phrases that are unbelievably unhelpful.

“We need to be serious and lead by example as well.”

She said that she personally joined trials for the coronavirus vaccine following misinformation about jabs being tested on ethnic minorities.

“We could see the misinformation around the vaccine being tested on ethnic

minorities and things like that,” Ms Badenoch told the committee.

“That was one of the reasons why very early on I decided to go on vaccine

trials and encouraged others to do so. Nadhim (Zahawi) did the same thing.”

Read more: Indonesia expects Halal certificate for experimental Covid-19 vaccine

A man has denied assaulting children while carrying out circumcisions in the community.

Mohammad Siddiqui, 54, of Birmingham, appeared at Westminster Magistrates’ Court on Thursday and denied 40 charges relating to 24 procedures between April 2015 and January 2019.

They include child neglect and ill-treatment, assault occasioning actual bodily harm and administering prescription-only anaesthetic when not an appropriate practitioner, the court heard.

The court was told Siddiqui faces allegations of poor hygiene practice and operating in a way which caused unnecessary pain and suffering to children aged between a few days old and 15 years old.

The alleged offences took place privately across the West Midlands in the Muslim community and in some Christian communities, the court heard.

Bearded Siddiqui, of Anchor Crescent, Winson Green, appeared in the dock wearing a dark suit and a religious skullcap, shaking his head and folding his arms throughout the proceedings.

He was bailed by district judge Sam Goozee, to appear at Southwark Crown Court on January 7.

Increased home working and fewer opportunities to socialise during the coronavirus pandemic is threatening to make society less tolerant of diversity, a report warns.

Reduced access to workplaces, leisure centres and other communal facilities is likely to make it much harder to form friendships that break down prejudices, the Woolf Institute said.

Without alternative opportunities for social mixing, its researchers believe this will lead directly to an increase in prejudice.

The research centre, based in Cambridge, is launching the results of a two-year study, which saw 11,701 adults surveyed about their attitudes towards diversity in England and Wales.

The report, How We Get Along, suggests that there is an emerging consensus that diversity is a positive thing, but that change has occurred too quickly.

More than half (53%) agree that ethnic diversity is good for society, 46% believe the same of migrants and 41% believe the same of religious diversity.

However, 60% of respondents said they feel the number of migrants in Britain has risen too quickly over the past decade, half believe ethnic diversity has increased too quickly and 43% believe the same of religious diversity.

The findings also suggests that negative beliefs about religions such as Islam continue to be widely held.

Religious prejudice, particularly towards Muslims, is the “final frontier” for diversity as people still appear willing to express negative attitudes.

The report authors are concerned that Covid-19 will make people become less tolerant, as it reduces their opportunities to make friends outside of their ethnic, religious or national groups.

Workplaces provide opportunities to create “shared goals, break down stereotypes and foster positive attitudes”, with the report finding that those without work are twice as likely to have no friends outside their own ethnicity, nationality and religion.

Dr Ed Kessler, founder director of the Woolf Institute, said: “As people are forced to work from home during Covid, there is a risk that they go back into isolated silos.

“Creating new opportunities for friendships should be a key ingredient of public policy.”

While overall trends are positive, attitudes towards religious diversity were markedly less so, suggesting religion is a “red line” for many people in England and Wales.

The polling found less than half (44%) of people would be comfortable with a close relative marrying a Muslim.

This compares to around seven in 10 respondents feeling comfortable with a loved one marrying an Asian or black person.

However, the data also suggest that a majority of Muslims had the same negative marriage attitudes towards Buddhist, Hindu, Jewish and Sikh people and those of no faith.

Dr Hargreaves said: “The good news is that there is a strong consensus in our findings that diversity is good for our country, whether we look at ethnicity, migration or religion. It is, however, also clear that, of these three forms of diversity, acceptance of religious diversity lags significantly behind.

“Being Muslim, in particular, appears to remain a “trigger” for prejudice, making religion a ‘final frontier’ for prejudice in England and Wales.”

Overall, women, younger people, Remain, Labour and Liberal Democrat voters appear to be more positive towards ethnic and religious diversity in Britain.

People living in more ethnically and religiously diverse communities were more likely to hold negative attitudes.

Remain, Labour and Liberal Democrat voters showed more positive attitudes towards migrants in Britain.

Attitudes towards migrants were more negative everywhere outside of London except for the south east, which the authors said may be a “regrettable bad news story from the provinces” for multicultural Londoners.

People in the North West were the least likely to have ethnically diverse friendships, and were 54% more likely than Londoners to only have friends from the same ethnic background.

Those in the North East were the least likely to have any non-British friends, and were two-and-a-half times as likely as Londoners to only be friends with British people.

Earlier this month, an estimated 1.5 million people took to the streets of London to join the annual Pride march in support of sexual and gender diversity. A day of celebration of just how far we’ve come – but also protest at how far we’ve yet to go – queer and non-queer organisations and diverse members of the public joined together in declaring that we’re all equal and that we all deserve equal representation, acceptance and visibility.

However, despite the huge turnout of people, for many people, attending Pride is simply a closeted dream. As a Muslim (albeit a heterosexual cis woman), I’m particularly aware of just how prominent this problem is within my own religious community.

Sexual and gender exclusion: Inside the British Muslim community

For many Muslims, the idea of a Muslim being actively queer is simply a “no-no”. Deemed a “sin”, often seen as an “unnatural” “choice” and at best declared as something best to be hidden, pushed aside and not acted upon, queer Muslims are therefore often left facing stigma, exclusion, disownment and/or physical violence for embracing their sexual and/or gender-based identity.

It’s sadly a common perception that there is (little or) no room for sexual or gender diversity in Islam – despite arguments, evidence, history and ongoing research proving otherwise – as well as the presence of queer imams. The story of Prophet Lot and the cities of Sodom and Gomorrah for example – as detailed in the Qur’an – is frequently used as the primary source of anti-LGBTQI+ rhetoric. Common traditional readings of the Qur’an (and related hadith – sayings of Prophet Muhammad) state that this story refers to homosexuality and with a punishment given for such acts, homosexuality has is therefore declared as “haram”. Alternative readings of this passage, however, refer instead to a condemnation of rape rather than homosexuality itself.

Nonetheless, such commonly held beliefs ideas have established a strong sense of heteronormativity and strict gender binary. Not only do common beliefs adhere to the narrative that same-sex relations are immoral but some Muslims also think they should be actively discouraged. A poll of British Muslims undertaken in 2018, for example, found that 52% of Muslim participants disagree that homosexuality should be legal in Britain – compared to 23% for the adult public and 23% for Christian peers. Of course, whilst there have been significant concerns over the research methods used for the poll, we cannot deny that there is without a doubt a widespread belief that being queer or “doing something about it” (acting upon it) is “haram” (forbidden). Whilst, of course, sexual relations is a wide topic in Islam in terms of pre- and extra-marital relations, this narrative nonetheless excludes same-sex marriage/loving relations and trans and non-binary identities in any form or shape whatsoever.

The result of such norms and restrictions which have accompanied this anti-LGBTQI+ narrative are of course devastating for queer Muslims who face a myriad of difficulties and challenges coming out and embracing their true identity – for which they are often forced to stay inside the closet:

“I would cry on my prayer rug: “Give me cancer or anything. Please make me straight.”’ (Afshan D’souza-Lodhi, 26, Manchester)

“I came out when I was 23. My parents took me to see my GP, not out of malice, but because they didn’t understand what it meant to be gay.” (Asifa Lahore, 35, Croydon)

“Growing up, I was very religious, but I was taught to fear Allah. When I came out at 15 it was a very difficult time. My parents thought it was a phase. They had an arranged marriage and met on their wedding day, so for them marrying someone you desire was not important. To them, you suppress desire to make things work societally.” (Ferhan Khan, 34, London)

(The Guardian, 2019)

Pushed into marriage, taken to a GP or becoming desperate to “pray the gay away” as the saying goes, the harsh truth is that queer Muslims battle against traditionalism and cultural norms, fear and ignorance around sexual and gender diversity and longstanding religious conservatism. In truth: they have been let down. Misunderstood, excluded and stigmatised, they deserve better than to marginalised and forced to choose between their faith and sexuality – in other words: being a “sinful” queer and/or transsexual Muslim or a “good” heterosexual cis Muslim. This simply isn’t good enough.

I may only identify as an LGBTQI+ ally but I myself am all too aware of this commonality. I’ve seen the outspoken homophobic and transphobic rhetoric online. One Muslim brother on Twitter recently admitted to me that he is subject to “same-sex attraction” but is not pro-LGBTQI+ and instead chooses to propagate homophobic rhetoric [see image below]. Likewise, since tweeting about Pride as a proud Muslim woman, I’ve sadly also witnessed/been victim to Islamophobia within pro-LGBTQI+ circles.

Tweet by an anti-LGBTQI+ Muslim activist (top left), tweets by non-Muslims when faced with Muslim pro-LGBTQI+ rhetoric (top right and bottom)

The harsh reality of the bigotry and hatred in British society today, as shown in these tweets, is exactly why visible positive representation and LGBTQI+ allies from both within and outside the Muslim community are so important.

Gender, sexual and religious diversity: Pride in London

LGBTQI+ Muslims and allies at Pride London 2019 marching with the LGBTQI+ Muslim support organisation Imaan (Images: Elizabeth Arif-Fear)

Whatever our sexuality, gender and faith identity (including those who have no faith), we must support our Muslim peers. It’s our duty to recognise, accept and help carve a healthy inclusive space for queer Muslims – one free from false dichotomies which (attempt to) force people to choose between their faith and sexuality. Yet crucially, this mustn’t be done in jest or subject to apologetic, half-hearted speech or wishy-washy promises.

This can of course only be done by working with those affected and becoming engaged allies ready to speak out, to challenge “norms” and to sadly not be afraid to “go against the grain” – even if it’s “a little different”, a little self-reflective or a little uncomfortable for some. We must work in a way that is truly accepting, intersectional, tolerant and inclusive – free of “ifs”, “buts” and monolithic views of faith vis-à-vis sexual and gender identity.

Our rights to freedom of expression and belief are fundamental to all our brothers and sisters – of all faiths and none. As Muslims, when we talk of rights, we have to recognise that we have to not only accept but actively call for the same rights to inclusion and freedom of expression which we enjoin in every day here in the UK. We therefore must come together as a religious community to support our Muslim peers. What’s more, as a multicultural and multifaith nation, the same support, unity and inclusion must be equally present in secular and non-Muslim circles, as well as Muslim spaces.

Recognising the need for intersectional, inclusive spaces, we can see why such openly public events such as Pride – which are also cross-cultural and interfaith in nature – are so important. Imaan – the UK’s leading LGBTQI+ support organisation for queer Muslims – is dedicated to supporting LGBTQI+ Muslims across the country and engages in a variety of spaces including Pride in London. On the day of Pride this year – just like every other year – members of Imaan (out of the closet of course) stood tall and proud to march for Muslim LGBTQI+ rights. I myself was delighted to join them for such a critical cause.

Shouting: “Allah loves lesbians!”, “Allah loves equality!” and “Allah loves queers!”, we were declaring that we don’t merely stand against exclusion and hate, but that we believe wholeheartedly that queer Muslims aren’t “haram”. Queer Muslims need to be accepted, celebrated and supported in every way possible and our message was loud and clear: LGBTQI+ Muslims are just as “Muslim” as their cis and heterosexual peers and they’re not going anywhere!

? SOUND UP! The #LGBT #Muslims are taking up space with a message for the homophobes! #PrideinLondon pic.twitter.com/7fqPDggLeS

— Imaan LGBTQI (@ImaanLGBTQ) July 6, 2019

As a (heterosexual cis) LGBTQI+ Muslim ally, what I found particularly heartwarming at Pride (in addition to the great unity within Imaan) were the cheers, smiles and welcomes given by fellow marchers and members of the public. As we took to the streets of London, proudly Muslim and also proud of sexual and gender diversity, fellow Pride-goers young and old were there standing, jumping and screaming happily in support with us. They accepted us as Muslims, loved us as Muslims and celebrated with us as Muslims and non-Muslims together – just as we did with every other participant at Pride. And this is the crux: this is what inclusion is about, this is diversity in action and this is love in full force.

It’s exactly this sense of solidarity, inclusion and acceptance which what we should be seeing in action each and every day across the UK. As queer Muslims and allies, we believe in sexual and gender diversity and inclusion within and outside Islam, for Muslims and non-Muslims alike – whatever a person’s faith or non-faith background. Sadly though, across the UK, homophobia and transphobia still exist in many religious and non-religious spaces, and so we must address the issue of gender and sexual diversity within our own specific communities – including quite critically my own community in which anti-LGBTQI+ has so deeply embedded itself.

As Muslims, the time must be now for are already lagging behind. We only need to look at the ongoing row over inclusive education in schools and the protests of certain concerned Muslim parents to see how bad things have become – in fact: how hate, ignorance, intolerance and exclusion have become in fact so common. These ongoing protests have without doubt highlighted exactly how we’re at a critical crossroads. Our community is undoubtedly diverse and certainly not a uniform monolith but we must unite to take the crucial step onto a new more unified, progressive path, or else certain segments of the community risk leaving themselves behind, blinded by dogma and traditionalism based on singular monolithic, literalist interpretations of faith – interpretations that shut out others, exclude diversity and intersectionality, halt progress and critically stigmatise people (including quite crucially their own adherents).

What our community critically needs to do is to move on and to accept queer Muslims and above all, recognise that our peers need allies – outspoken allies who will actively support them. Denouncing hate crime or saying “I wish no harm” is simply not good enough. The fact is that harm is exclusion, harm is stigma, harm is a lack of inclusion and a lack of nuance – and this harm is manifesting itself within (as well as outside) our religious community.

The truth is simple: sexuality isn’t a “choice”, gender identity isn’t something we “self-create” and living as you so crucially are – in the way that Allah created you – is not “haram”. What is a choice, what is self-generated and what is wrong are: shame, stigma, exclusion and hate. We therefore need to not only accept but actively embrace these truths – and many, many more!  It’s time that we learnt to explore other “narratives” – to question, to think and to listen to the feelings, experiences and stories of others without apologies, excuses and simplistic, un-nuanced and unchallenged “haram only” narratives. Too much time has already passed. Our Muslim siblings need us. I therefore call on you – Muslims and non-Muslims alike to be an ally, a friend, a companion and a supporter – not a bystander, not an “excuser” and not an accuser.

So, if you’re Muslim: please stand with our queer co-religionists by speaking out against hate, building inclusive spaces and developing more open narratives around sexual and gender diversity. It’s not simply the duty of our queer peers to battle for inclusion and acceptance – it’s all the responsibility of each and every one of us to make this happen.

Likewise, if you’re non-Muslim: please don’t propagate homophobia and transphobia in the name of “community relations” out of fear, socio-political pressure or a (well-needed and well-meaning) desire for better relations with the wider Muslim community. Instead, please work with queer and non-queer Muslims alike for the betterment of our entire community. Help spread the voice of queer Muslims, offer openly queer (and non-queer) Muslims an inclusive space free from Islamophobia and actively engage with the full diversity of the Muslim community with zero room for hate, stigma, shame and intolerance. This will crucially help respect the rights and dignity of our queer Muslim peers in secular queer spaces and both Muslim and interfaith circles and help promote a more tolerant, diverse society for everyone.

By working together, we can create critical long overdue change. For each and every one of us, the message is simple: there are no half measures. You either stand for equality – the right of each and every one of us– or you don’t. No double standards.

So, are you ready to stand up and declare: Allah loves equality?

About the author

Elizabeth Arif-Fear is a young British Muslim and award-winning writer and activist based in London.

She is Founder of Voice of Salam and works with a range of national and international human rights, interfaith and women’s organisations/platforms as a writer, activist, community organiser and ambassador.

In 2019, Elizabeth won the St. Ethelburga’s award for Sacred Activist of the Year and also published her debut poetry collection “What If It Were You?” (2019) which focusses on a range of critical human rights and socio-political issues, including religious extremism, LGBTQI+ exclusion and Islamophobia.

]]> 8531 https://www.faith-matters.org/uk-imam-muhammad-yasir-ayub-openly-promotes-sectarianism/ Wed, 29 Aug 2018 12:08:29 +0000 https://www.faith-matters.org/?p=7857

We have written before on many occasions about Imam Muhammad Yasir Ayub. His abuse against the small but beleaguered Ahmadi Muslim community in the U.K. has been documented by us, as we have also done so regarding his anti-Shia rants.

However, one would assume that he may have changed his mind over the last year, but it seems that his intolerance for Ahmadi Muslims continues and his recent posting once again called them ‘Kafirs’ – a deeply loaded and derogatory term that has been associated in many countries with attacks against people of other beliefs.

Ayub preaches in several mosques, including in Nottingham and Manchester. We ask, how can this man, with views like this, continue to have access to audiences which are promoting sectarianism, hatred and division?

(Note: ‘Qadiyanis’ is a derogatory term to describe the Ahmadi community).

In recent years, there’s been a significant rise in homophobic hate crime in the UK. According to the latest figures in fact, one in four members of the LGBTQI community have been victim to hate crime as a result of their sexual orientation.

As with any form of hate crime, the emotional, psychological and physical effects of such harassment are harrowing. However, homophobic attitudes do not simply manifest themselves in verbally and physically abusive attacks by strangers on the street.

They are of course the end of the line of a spectrum of homophobic views which are evident in the discriminatory behaviour and social attitudes of non-LGBTQI peers. And as documented by the NHS, homophobic discrimination and bullying can (and does) lead to poor mental health amongst members of the LGBTQI community. This can include depression and even suicidal thoughts.

Gay or Muslim: An invented dichotomy

It’s exactly these social attitudes which we need to address within the Muslim community. As a “straight” Muslim, I’m calling on the Muslim community to tackle the last “unspoken taboo”: faith and sexuality.

You see, as soon as the words “gay”, “LGBT”, “lesbian” or “homosexual” enter into the conversation, many Muslims will sit up in a certain panicked gaze. For the created dichotomy of Muslim or gay is the “norm” in many circles. They may shout: “You can’t be Muslim and gay!” and feel this is totally appropriate and “correct”. For such people, if you are gay then you are “not Muslim”. Now, I’m not discussing the intricate details of fiqh, Islamic law, history and Qur’anic interpretation in regards to sexual identity (I’m not a scholar and in-depth unbiased scholarship is in fact already lacking in this issue). Instead, I’m highlighting the harmful social attitudes prevalent within the Muslim community and the way that LGBTQI Muslims are in most cases denied the right to “mainstream” community life. In explicit terms, the LGBTQI community at large is denied the right to simply stand as Muslim and gay.

Whether or not you see homosexuality as “haram” (sinful), let’s just acknowledge the fact that you do not often see the same exclusionary and judgemental behaviour towards Muslims who drink, gamble or commit adultery. Such takfiri judgement (declaring someone to be non-Muslim) seems to be almost exclusively reserved for people who are deemed “too different” and who engage in beliefs and practices far from the “normalised” notion of what “Islam” is and what is “compatible” with such “Islam” (note that there is no one “Islam” – Islam is diverse in scholarly tradition and history). This is exactly the same kind of takfiri behaviour we see in relation to Muslims outside the Sunni majority within certain circles and with certain individuals.

Within many Muslim circles, there is little/no room for basic tolerance of the LGBTQI community as Muslim. This does therefore not extend to acceptance (and logically neither agreement) of belief in regards to how they practice their faith and accept/live their sexuality.

Excluded: Little room for queer tolerance

What am I basing this on? Well this is not simply a reflection of a range of social experiences both within LGBTQI friendly and “mainstream” circles I have witnessed and lived but also the self-profession of non-queer Muslims themselves.

Back in 2016 for example, a survey undertaken for a Channel 4 documentary found that half of all British Muslims believe that homosexuality should be illegal. Even more shocking than this disregard for diversity of opinion and practice is the fact that almost 50% of participants also stated that they did not believe it was acceptable for a member of the LGBTQI community to work as a teacher.

It has of course been noted that similar views would also be expressed from members of other (orthodox traditions) and whilst that is undoubtedly true, I have also witnessed for myself the range of LGBTQI friendly spaces within the Christian and Jewish communities. Yet there are sadly few such examples within the British or global Muslim community. Social attitudes which demonise members of the LGBTQI community are prevalent in many Muslim circles.

Organisations such as Imaan – Europe’s largest organisation working to support LGBTQI Muslims – make up a very small body of organisations who work to tackle the issues faced by the LGBTQI Muslim community and offer a safe space of tolerance and belonging. Imaan for example is not generally welcomed within the wider Muslim community and that’s the major indicative point here of the reality faced by the Muslim LGBTQI community.

Dishonour: Denial to death

The issues at hand and consequence are real, complex and wide-ranging for the victims. They include the denial of basic freedoms/rights and extend to explicit abuse, ranging from stigma and taboo – with the takfiri notions of “he/she is not Muslim” – to even violent attacks.

Not only are many denied the right to acceptance – or at least a sense of tolerance or diversity – but also the right to join a community, to pray in congregation, to be loved, accepted and even enjoin in the right to family and to life.

Sons and daughters who bravely “come out” to their families or who are “exposed”, instead of acceptance and love (even more so tolerance) face family rejection. They are often simply disowned with many facing verbal or physical abuse. They may even pushed into marriage and at worst become victims of an honour killing as Peter Tatchell of The Peter Tatchell Foundation explains:

 “…LGBT Muslims are some of the most victimised people in Britain today. While not all Muslims are homophobic, a disproportionate number LGBT Muslims are pushed out of their homes by their families, ostracised by their communities and banned from worshipping at their mosque… We had reported to us a case of a gay Muslim man from the Midlands who was lured back to Pakistan on the pretext of a family reunion. When he got there he was hacked to death for being gay.”

We can clearly see that there is a real problem here ranging with non-tolerance at the very bottom of the scale, to violent murder at the very far end.

Moving forward: Critical literary engagement

There are two issues at hand first. Firstly, no matter your beliefs, such abhorrent violent behaviour is morally repugnant. Everyone has the right to practice their faith, to live safely and to be free from abuse.

Secondly, the other issue which has so far been ignored by a large segment of the Muslim community is that of accepting sexual diversity – not merely condemning street-based attacks and even murder. Given how crucial sexuality is to human identity and one’s emotional and psychological wellbeing, we need to actively engage in discourse on sexual diversity – examining the Qur’an and hadith and Islamic history.

In a previous interview with Islamic feminist and scholar Dr Amina Wadud, Dr Wadud informed me about her latest piece of key research on sexual diversity in Islam and why such work is so crucial:

“I believe that certain things are outdated and we need to figure out how to address them succinctly and not to defer to past – even intellectual – engagements as if the matter is closed… We have growing diversities in our community and… whenever I describe the research project I always say sexual diversity and human dignity… I want to bring the conversation to hopefully a more nuanced way and just make it possible for us to open up to have some genuine conversations.”

Having genuine conversations is such a seemingly small yet massive step for our community. This indeed is exactly the kind of work we need and I for one welcome such scholarship, discussion and engagement.

Indeed, the time has come. Enough is enough. We cannot ignore the needs of our brothers and sisters of faith within the LGBTQI community. It’s time we stepped out into the open and spoke about this crucial issue. Sexuality should not be a taboo. It’s a reality. I therefore call on faith leaders to welcome Muslims of all backgrounds – regardless of sexual identity, gender, ethnicity, age or religious “sect” – into their mosque. Allah Almighty is the Creator and Allah is our judge, not us.

To start with, I recommend the training provided by Faith and Belief Forum. For non-faith leaders, I advise getting to know the people who are so often stigmatised and hear about their experiences, their realities and their needs. By simply standing with them, we can start to break this outdated, closeted, ill-informed taboo.

By Elizabeth Arif-Fear, Founder of Voice of Salam