LGBT Propaganda Under the Microscope

Earlier this month a university in Ontario, Canada released an LGBT Pride poster, depicting two visibly Muslim women embracing one another. Not only was the poster featured on the Western University campus, it was shared on many school grounds including elementary schools across Ontario. As a result, a petition to have the poster removed was created by Muslims, and garnered over 35,000 signatures placing enough pressure on Western University and other schools to remove it. Most Muslims understand that LGBT behaviors, propagation and association are haram, which is the reason for their strong stance against the poster, Alhamdulilah. However, it is critical that Muslims take a deeper look into the LGBT narrative and agenda, such that we save our ʿaqīdah (creed) from being tainted. This article will outline the underlying implications and problems behind the publication and answers why the Muslim community must take prompt action. 

It is imperative that Muslims understand the ideological, political, and social roots and effects of such a poster. Muslims do not identify with our desires, let alone any other adjective we would use to describe ourselves. We are a community of people based off of a permanent ideological relationship with one another. Allah ﷻ has given us a beautiful name, Muslim, and it is not within the rights of someone who considers themselves Muslim to subsequently change that identity. It is sinful for a Muslim to identify as a “Queer Muslim” or anything of the sort and it is also sinful for a Muslim to propogate any non-Islamic slogans or means of propaganda because these identities and slogans originate from and are a tool to further liberal ideology. Thus, any Muslim engaging in these narratives has participated in working against the Muslim community and Islam. 

A common argument LGBT activists will make is that “Queer Muslims exist, therefore Muslims must accept LGBT.” There are two problems with this: that “queer” is a valid qualifier of Muslim, and the existence of Muslims struggling with same-sex attraction means that Muslims must adopt modern gender and sexuality ideology.

Queer Muslims do not exist. According to the Merriam-Webster dictionary, queer as a transitive verb is defined by the following; “to consider or interpret (something) from a perspective that rejects traditional categories of gender and sexuality: to apply ideas from queer theory to (something)”[2]. Queer theory is “an approach to literary and cultural study that rejects traditional categories of gender and sexuality”[3]. From a social perspective, ‘queer’ has been used to describe those who have abnormal sexual or romantic attractions, while also being ‘used as an umbrella term that people could classify themselves with, under their own discretion’. Sociologist Dr. Jason Orne states, The queer having bareback sex in the back room of a club might not identify with the term ‘queer’ or think of their actions as political, but in rejecting what society says they should be doing, they are queer”[1].

The term ‘queer’ is much more than a notion of sexuality, romantic attraction, or identity. It reflects a movement that actively challenges the social norms of society, to legitimize sexuality outside the bounds of marriage between a man and a woman as moral or valid. Any Muslim who affirms this has done something beyond the folds of Islam. Under the Prophetic Sunnah, Muslims have a methodology of change that we must pursue to ignite the redemption of kufr societies, and queer ideas are not included in this process. It is an oxymoron to self-identify as a Queer Muslim, because one cannot identify with two conflicting ideologies and movements. The individuals that are caught in the crossfire of these two polar opposite movements will need to choose between identifying as a Queer person or as a Muslim, otherwise they will be viewed as a fasiq (openly corrupt individual) by the Muslim community. 

We must also question as to why there is a unique exception made specifically for the LGBT identity and movement. Muslims with homosexual desires are Muslim, exclusively. It would be rather strange for any Muslim to call themselves a heterosexual Muslim or an alcoholic Muslim. Where do these exceptions end? For liberals to be consistent in their ideology, they would need to allow and accept everyone identifying as they wish, otherwise they would be infringing on the personal rights and freedoms of others. However, when the Super Straight movement began on TikTok about a year ago, it was labeled as “transphobic.” The reality of liberalism is that liberals enable themselves to oppress any group of people that threaten the personal rights and freedoms of other liberals. It is not that liberals are not being hypocritical in their inconsistencies, rather it is in fact the true face of liberalism that many do not realize. Furthermore, according to Islam, desires of any kind are simply just desires. Every Muslim is tested by Allah ﷻ with different inclinations in order to prove their sincerity, such that on the Day of Judgement there will be evidence presented for or against them. Allah ﷻ by His Will tests humanity in order to showcase to His creation why their reward was as such. 

The Queer Muslim identity, amongst other LGBT spectrum identities, is an attempt to divide the Muslim community and draw Muslims away from their Islamic identity. Similar to attacks on the hijab under the guise of gender equality, this is another form of attack on the Islamic identity. Many Muslims initially engage, perhaps with a sincere concern to help those struggling with these desires; but ultimately fall victim to adopting a secular-progressive worldview wholesale, rejecting Islamic morality, which is precisely what the West and their allies want. Their goal is to weaken the unity of the Ummah by removing the integrity of Islamic morality.

The notion of “representation matters” was introduced as a method of removing stereotypes from society and by extension reducing racism. Yet the Diversity, Equity, and Inclusion (DEI) framework dominating universities, corporations, etc. is ironic as it imposes its own vision of morality onto others, despite their efforts to bolster minority representation. This representation is not concerned with the preservation of our values, but only to the extent it poses no threat to ideological uniformity. When the Ummah internalizes La Ilaha Il Allah (Islamic monotheism) and recognizes Allah ﷻ as The Sovereign, there is a necessary transformation of the nafs (self) that begins to emanate humility. As Muslims, our community is bound by the ideological relationships that we hold. For example, if a group of Muslims who are solely South Asian represent the Muslim community by Islam, the rest of the Ummah should have no issue with this because the representation is of Islam, regardless of who is doing the representing. The notion that we need diversity in ethnicity and equality in gender representation is distinctly a Western social and ideological construct grounded in liberalism, a philosophy that is based on the rights of the individual, and the actualization of their interests. Under a liberal framework, every identity is held as equally true, without evaluating the premises they rest on. However, Muslims are obligated to put Islam above all other potential identities. Nonetheless, those who truly care about accurate representation would have not disrespected or sexualized hijab in a way that is antithetical to Islam and disrespectful towards the Muslim community. The Muslim community is highly open to discussion or questions regarding our laws and beliefs. But there is an expectation of sincere engagement and consultation with the Muslim community, to credible Muslimah voices, or preferably our trusted scholars, before misrepresenting hundreds of millions of Muslim women. 

Additionally, the pressure by the West onto the Ummah to accept LGBT morals and values is inherently racist and projects a European superiority complex. Despite movements to decolonize, there still remains in the West a perceived moral duty to civilize the rest of the world. The ongoing crusade by the West has succeeded in tainting every religious group, except Muslims. For centuries, the West has attempted to persuade Muslims to adopt Western definitions in our Usul al Fiqh to weaken the integrity of the Ummah and Islam. It is rather arrogant of any society to manipulate that which does not belong to them. All of these strategies are a part of a larger motive to keep the Western nations, with America as their lead, politically superior against the rest of the world. Nations that do not comply with American made “human rights” policies or doctrine, are faced with sanctions, foreign aid cuts, military attacks and become victims of a propaganda campaign waged against them. 

The poster that had circulated is a manifestation of the arrogance, racism and entitlement of Western society. Our hijab does not belong to them and Muslims should follow the footsteps of their companions by taking complete ownership of their deen. The hijab is an honor that Allah ﷻ obligated onto Muslim women and it is a part of our covenant with Allah ﷻ to protect His deen. Furthermore, any Muslim who has homosexual desires, or any desires for that matter, belong to the Muslim community. As a plea for action, it is imperative that Muslims, particularly those living in the West, study our deen for ourselves as it is an obligation from Allah ﷻ. Muslims must also provide more services for our community and funding for better programming and schools. These measures are necessary in order to preserve and amplify the Islamic spirit, aqeedah and scholarship within the community. The youth are the future and they are a reflection of what the current generation chooses to do; action or inaction will be a reflection on all of us. 

Works Cited: 

[1] Cheves, A. (2019, June 4). 9 LGBTQ+ people explain how they love, hate, and understand the word “queer”. them. Retrieved June 26, 2022, from
[2] Merriam-Webster. (n.d.). Queer Definition & meaning. Merriam-Webster. Retrieved June 26, 2022, from
[3] Merriam-Webster. (n.d.). Queer Theory Definition & meaning. Merriam-Webster. Retrieved June 26, 2022, from 

About the Author: Sr. Iman is currently working on her Bachelors in Shari’ah at Mishkah University while simultaneously studying at the i3 Institute. She is an active teacher, student and volunteer at i3. You can find her on Instagram and TikTok.

Disclaimer: Material published by Traversing Tradition is meant to foster scholarly inquiry and rich discussion. The views, opinions, beliefs, or strategies represented in published articles and subsequent comments do not necessarily represent the views of Traversing Tradition or any employee thereof.

5 thoughts on “LGBT Propaganda Under the Microscope

  1. If you believe in LBGT
    Then you aren’t a Muslim simple
    You can’t be both @ the same time
    You have to remove the label of Muslim
    It’s way too honourable to attach with such a belief
    May Allah forgive


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