While there are Muslims who hold that the two identities Muslim and homosexual are mutually exclusive and that it is illegal to practise homosexual acts, the ongoing Muslim revisionist movement seems to provide a more understanding approach. Members of this movement argue that although the act of homosexuality is mentioned in the Qur’ān, this term is not inherently similar to the contemporary understanding of homosexuality based on love (mawaddah) and mutual consent. This paper provides a comprehensive understanding of theological, historical and sociological discourses to demonstrate some of the challenges facing contemporary sexual ethics in relation to Muslim homosexuality and its relationship to power (religious, patriarchal and neo-colonialist). It argues that conservative and centrist scholars have always presented homosexuality based on cis-hetero morality standards, but not from a deep understanding of the Qur’ān and the Hadith. It also argues that from a conservative view, homosexuality has never been addressed from either a medical/psychological (essentialism) or a social constructivist perspective, thereby further denying the existence of men who are not attracted to females as explained in the Qur’ān (24:31). On a historical level, this paper offers a discussion of legal, social and political genealogies of the history of same-sex attraction among Muslims by addressing relevant questions related to pre-colonial and post-colonial legacies. This paper then considers sociological and scientific approaches (constructivism and essentialism theories) that explain a place for same-sex unions in Islam.

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As a Malaysian Muslim transwoman and a social justice researcher, exploring her transgender identity in a conservative society positions Aisya within a long history of oppression and injustice alongside other global marginalised and vulnerable assignedmale-at-birth transgender groups. This paper offers reflections on Aisya's lived experience of discrimination arising from her trans identity. It focuses on linking critical theory (decoloniality and intersectionality), methodology (autoethnography) and theological epistemology (a progressive Muslim standpoint), while the analysis 'tells' the autoethnographic 'transgender identity'. By exploring her lived experience in a heterocisnormative neocolonial setting, this paper encourages a critical discourse of decolonising Aisya's transgender identity by using intersectional feminist theory and critical authoethnography as methods of decolonial performance. This paper contests the colonial matrix of power by dismantling colonialism through rebuilding and rediscovering ancient and pre-colonial knowledge of Indigenous and colonised people to decentre heterocisnormativity, gender hierarchies and racial privilege. Ultimately, this paper invites readers to come along on a social justice journey through decolonial intersectional feminism, arise together in critical solidarity, and carry compassion, care, love, and the desire to heal from the grievances of colonialism.

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