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MUSLIMS FOR PROGRESSIVE VALUES
WHAT WE DO
MPV establishes and nurtures vibrant progressive Muslim communities. We do this by
creating opportunities for religious discourse, volunteer and community activities, and
cultural events bringing together the arts, spirituality and social activism.
MPV is a progressive Muslim voice on contemporary issues. We voice our perspectives by
participating in civil discourse, engaging with the media and government entities, and by
partnering with both Muslim and non-Muslim progressive organizations.
MPV promotes theologically-sound frameworks for Islamic liberalism. We seek to
reinvigorate the Islamic tradition of ijtihad (critical engagement and interpretation of sacred
texts) and intellectual discourse. We do this by collaborating with religious scholars and
developing position papers on theological issues that are accessible to a wide audience.
BUILDING A PROGRESSIVE MUSLIM COMMUNITY
Too often Muslims in America are asked ‘where are the progressives amongst us? Aren’t
there any Muslims who are for women’s reproductive rights, for LGBTQ rights, for the
separation of Religion and State?’
Muslims for Progressive Values has been in existence s ince 2007. Quietly and diligently wehave been building our progressive community, one city at a time, and now one country at a
time. In the short time since its inception in Los Angeles, we have expanded to include
chapters in Washington DC, Atlanta, Salt Lake City, Columbus (OH), as well as Ottawa and
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,
We assert that Islam is inherently progressive, inclusive and egalitarian; an understanding
from which our community is built on and that informs the ten principles of MPV.
Mission:
Muslims for Progressive Values (MPV) is an inclusive community rooted in the traditional
Qur’anic ideals of human dignity and social justice. We welcome all who are interested in
discussing, promoting and working for the implementation of progressive values — human
rights, freedom of expression, and separation of church and state — as well as inclusive and
tolerant understandings of Islam.
Muslims for Progressive Values is guided by the following ten principles. Each branch of the
tree in our logo represents MPV’s ten principles rooted in Islam.
Identity:
We accept as Muslim anyone who identifies as such. The veracity and integrity of that claim
is between the individual and God, and is not a matter for the state nor an issue which other
individuals can or should judge.
Equality:
We affirm the equal worth of all human beings, regardless of race, sex, gender, ethnicity,
nationality, creed, sexual orientation, or ability. We are committed to work toward societiesthat ensure social, political, educational, and economic opportunities for all.
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Advisory Council
Muslims for Progressive Values is guided by the following ten principles. Each branch of the
tree in our logo represents MPV’s ten principles rooted in islam.
Our Advisory Council provides advice and assistance to the staff and board of directors of
MPV, and consists of several prominent scholars, writers, and activists.
The Board of Directors of Muslims for Progressive Values is made up of motivated and
experienced progressive Muslims living and working in the United States.
Muslims for Progressive Values is part of a broader international movement of Muslims and
people of all faith around the world and in the United States who share similar values and
goals.
Our Principles Advisory CouncilBoard of Directors Partners & Friends
Our Advisory Council provides advice and assistance to the staff and board of directors of
MPV, and consists of several prominent scholars, writers, and activists.
Zainah Anwar
Zainah Anwar is a prominent Malaysian non-governmental organisation leader and activist.
She was the head of Sisters in Islam (SIS) for two decades. Ms. Anwar currently serves asproject director for the SIS-initiated global movement for justice and equality in the Muslim
family (MUSAWAH) and is on the board of directors for SIS. Ms. Anwar received a
postgraduate degree from the Fletcher School of Law and Diplomacy at Tufts University, and
is a former member of Malaysia’s Human Rights Commission. She has been profiled in the
International Herald Tribune and on the PBS news show, Frontline.
Ms. Anwar’s book, Islamic Revivalism in Malaysia: Dakwah among the Students (Pelanduk,1987), continues to be cited for its insights into modern-day Islam in Malaysia, and she is a
frequent contributor to the editorial pages of Malaysia’s main newspaper, the New Straits
Times. Her recent editorials cover such topics as freedom of the press, the
underachievement of boys in Malaysian schools, compassion and pluralism in Islam,
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freedom of religion in the Arab world, and Malaysia’s gender gap in politics and the
economy.
Sisters in Islam (SIS) is a Malaysian non-governmental organization founded in 1988 that is
committed to upholding the principles of justice and human rights for women within the
framework of Islam. Their program highlights provision of legal services, public education,
outreach and advocacy to promote legal reform and protect the rights of women. SIS has
published a number of publications concerning women, Islam and the law, including the
following titles: Are Muslim Men Allowed to Beat Their Wives?, Islam and Family Planning,
and Hadith on Women in Marriage. They have also conducted research on the impact of
polygamy on the family, have developed draft legislation on Islamic Family Law, andmaintain an active media presence in Malaysia to combat movements by government
officials and religious authorities to restrict the rights of women at home and in society.
Saleemah Abdul-Ghafur is part of a national movement to end gender discrimination in the
American Muslim community by participating in a civil action to give women space and
voice in American mosques where they have traditionally been banned. In addition to
working to establish women as prayer leaders and co-organizing a historic woman-led
prayer in New York City, Abdul-Ghafur edited LIVING ISLAM OUT LOUD: American Muslim
Women Speak, the first anthology collecting the voices of American Muslim women. The
book presents American Muslim women dealing with the complexities of forging their own
identities while contributing powerfully to public life. She is a graduate of Columbia
University.
Saleemah Abdul Ghafar
Amir Hussain
Dr. Amir Hussain is Associate Professor in the Department of Theological Studies at Loyola
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p g y
Marymount University in Los Angeles, where he teaches courses on world religions. His
own particular speciality is the study of Islam, focusing on contemporary Muslim societies
in North America. Although born in Pakistan, Amir immigrated to Canada with his family
when he was four. His academic degrees (BSc, MA, PhD) are all from the University of
Toronto where he received a number of awards, including the university’s highest award for
alumni service. Amir’s PhD dissertation was on Muslim communities in Toronto. In 2008,
Amir was chosen by vote of LMU students as the Professor of the year.
Amir’s new book is an introduction to Islam for North Americans entitled Oil and Water: Two
Faiths, One God (Kelowna: Copper House, 2006). He is currently working on a scholarly
book on Islam in Canada entitled Canadian Faces of Islam; and a textbook entitled
Muslims: Islam in the West in the 21st Century.
Reza Aslan
Is the Co-Founder and Chief Creative officer of BoomGen studios, the premier entertainment
brand for creative content from and about the Greater Middle East and President of
AppOvation Labs, a mobile applications company. Born in Iran, he lives in Los Angeles with
his wife (author and entrepreneur Jessica Jackley) where he is Associate Professor of
Creative Writing at the University of California, Riverside. Aslan’s first book is theInternational Bestseller, No god but God: The Origins, Evolution, and Future of Islam, which
has been translated into thirteen languages, and named one of the 100 most important
books of the last decade. He is also the author of How to Win a Cosmic War (published in
paperback as Beyond Fundamentalism: Confronting Religious Extremism in a Globalized
Age), as well as editor of two volumes: Tablet and Pen: Literary Landscapes from the
Modern Middle East, and Muslims and Jews in America: Commonalties, Contentions, andComplexities.
El-Farouk Khaki is a refugee and immigration lawyer. His practice primarily involves
representing women fleeing gender violence, LGBTQI People fleeing persecution because of
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their sexual orientation and or gender identity, as well as people fleeing persecution
because of their HIV status.
A human rights and social just ice advocate, he leadership has been recognized by the
awards he has received including: 2006 “Excellence in Spirituality” Award – Pride Toronto;
2007 Hero Award, Canadian Bar Association The Sexual Orientation and Gender Identity
Conference; 2007 Steinert & Ferreiro Award from the Lesbian & Gay Community Appeal.
El-Farouk Khaki
In 2009 in addition to being the Grand Marshall for the 2009 Toronto Pride Parade, he was
also the recipient of the “Can’t Stop, Won’t Stop”, Pride Toronto Theme Award. In 2008, heran for Canadian Federal Parliament in two elections for the New Democratic Party of
Canada.
El-Farouk is the founder of Salaam: Queer Muslim community, an organization he originally
started in 1991. In May 2009, he co-founded the el-Tawhid Juma Circle with his partner Troy
Jackson and dear friend, Dr. Laury Silvers. He is also co-founder of Canadian Muslim Union
of which he is Secretary General, as well as co-Founder of the Muslim AIDS Project. El-
Farouk has set on many boards and is a public speaker on Islam, the Immigration and
Refugee system, human rights, racism, politics and HIV/AIDS.
Co-founder, President – Ani Zonneveld
Ani Zonneveld, is Co-founder and President of Muslims for Progressive Values (MPV), a 501
(c) (3) founded in 2007. In the short years since inception, Ani presided over MPV’s
expansion to include chapters and affiliates in Los Angeles, Washington DC, Atlanta, SaltLake City, Columbus (OH), as well as Ottawa and Toronto, Canada. She has organized
numerous interfaith arts and music festivals, participated in many interfaith dialogues and is
a strong supporter of LGBTQ rights. She is the brainchild of Literary Zikr – a project that
counters radical Islam on-line and most recently MPV’s first book, an anthology titled
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“Progressive Muslim Identities – Personal Stories from the U.S. and Canada”. Ani is a
singer/songwriter/producer and is the first woman to release an English Islamic pop album in
the U.S., titled “Ummah Wake Up” followed by “One”. Her latest project “Islamic Hymns-
Celebration of Life” establishes a new musical genre. Ani performs wedding services for
mixed faith and gay couples and in 2006, she was named a Muslim Leader of Tomorrow by
the American Society for Muslim Advancement.
Daayiee Abdullah – MPV Director of LGBT Outreach / D.C. Director
Daayiee is a prominent sexuality rights activist within Muslim and interfaith contexts, and
Imam of Masjid el-Tawhid An-Nur Al-Isslaah (Mosque for Enlightenment and Reform), and
affiliated with the California-based organization MPV (Muslims for Progressive Values) asMPV-Washington, DC co-chapter leader. Daayiee is a scholar, a former public interest
lawyer and a specialistin Shari’ah Sciences/Quranic Interpretation. He frequently lectures
internationally on progressive Muslim concepts, interfaith networking and the development of
inclusive revisions of Islamic theological thought and interpretations of shari’ah. He has also
long been involved in actively promoting understanding and awareness of issues of racial,
sexual and gender equality both within and beyond Muslim communities.
Is Islamic Family Law today really based on Shari’a?
Why it is important to know.
By Professor Abdullahi Ahmed An-Nai’m
Adapted for MPV by Tynan Power
Preface
This is adapted from the chapter “Shari’a and Islamic Family Law: Transition and
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Transformation” by Professor Abdullahi Ahmed An-Na’im in Islamic Family Law in a
Changing World: A Global Resource Book. Professor An-Na’im shows us that Islamic
Family Law (IFL) is not the same as Shari’a. Since IFL is based on human interpretationand judgment, it is not a divine order from God to Muslims. It can be changed based on new
interpretations in order to achieve justice and equality for Muslim women in their families and
communities today.
The pronunciation key is intended to give English-speaking readers a close approximation of
the word in Arabic. It can not provide a perfect equivalent, however, because some Arabic
sounds do not exist in English. We have chosen to use the widely-used Common Era (also
known as Christian or Gregorian) calendar, rather than the Islamic Hijri (AH) calendar.
Common Era dates end in CE.
There is a lot of confusion about Shari’a and Islamic Family Law
What is Shari’a?
In Arabic, the word “shari’a” means “way” or “path”. It is pronounced SHA-ree-ah. Shari’a is
not a legal system. It is the overall way of life of Islam, as people understand it according totraditional, early interpretations. These early interpretations date from 700 to 900 CE, not
long after the Prophet Muhammad(PBUH) died in 632 CE. Shari’a can evolve with Islamic
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d a s s a c cou t es c a ge e t ey e e co o ed
Yes. Almost all Islamic countries were controlled by European, non-Islamic countries. This
was called colonization, and the Islamic countries were called colonies or protectorates of the European nations that controlled them. The European countries in power, such as
Britain and France, were called colonial powers. These countries brought their own laws and
practices and put them to use in the Islamic countries they controlled.
Before colonization, Shari’a was observed by Muslims, but it was not enforced by
government. Colonization changed that.
Traditional application of Shari’a by communities was replaced by European-style laws that
were developed so the government could enforce them.
For example, before colonization, the parties in a legal case would select the madhab
(school of thought) they wanted to apply to their case. They would select a judge (qadi) who
was an expert in that madhab and present their case. That way both parties gave the judge
the authority to make a decision. They knew the judgment was consistent with their own
beliefs, and they could accept that the decision of the judge was valid. During colonial rule,that traditional choice was no longer possible. European legal codes were created and
applied by the government, according to its own authority. People didn’t have a choice in the
matter: they had no choice which madhab they wanted to follow or which judge they wanted
to consult.
This happened in all fields of law, but it happened differently in family law. Sharia wassupposed to continue to apply to family law. Even in family law matters, though, government
officials selected particular principles of Shari’a to be turned into laws, based on their own
preference. Sometimes the rulers mixed very different views from different scholars, turning
them into rules that none of the scholars would accept as valid.
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After independence, Muslim rulers continued trying to apply Shari’a as law based on the
system they were used to—the colonial system. The result was an Islamic Family Law that
is very similar to the European laws from the colonial time. To make these laws more
acceptable to people, Islamic governments say that the family law is “Islamic.”
Were there secular courts in Islamic countries before colonization?
Yes. Secular courts existed from the Umayyad period (661-750 CE) and the Abassid period
(starting around 750 CE). These secular courts covered many practical issues for the nation,
while Shari’a judges dealt with things they considered “religious matters,” including family
law. In later times, these two legal systems combined into a system in which secular judges consulted with Islamic scholars, as needed. An Islamic scholar, or mufti, could offer
a religious ruling, or fatwa, based on his interpretation of Shari’a. A secular judge could then
use the fatwa to make a legal ruling.
Did colonization change the legal systems in Islamic countries?
Yes, but not entirely. In the 1800s, colonial powers created secular courts, especially to
deal with civil and criminal cases using colonial laws. In colonized countries, Islamic Law
and existing secular laws were often replaced by these new colonial laws. In practice,
Islamic Law became more limited, often reduced to the field of family law.
Understanding how Islamic Family Law is used today
Can Islamic Law systems today claim to be Shari’a?
No. Islamic countries today apply laws that are based on human interpretation and
judgment, even when they are called Islamic Law. Islamic Law is not Shari’a for several
reasons:
•Shari’a is a moral religious system, not a legal system.
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•Whenever countries claim to apply Islamic Law, as in IFL, they can only apply the laws
rulers select from different interpretations of Shari’a. Some laws are chosen over others
because of the ruler’s personal preferences or because those rules serve the ruler’s politicalgoals. The result would not be considered Shari’a by any madhab (school of Islamic
thought).
•Law requires people to do specific things, while the Qur’an says there is no compulsion in
matters of faith. Islam gives Muslims the freedom to choose among different views—a
choice only the individual believer can make, because in Islam, only the individual is
responsible for his or her choices before God.
Is there a problem with applying Islamic Law in only a few areas, such as family law?
Yes. Shari’a, whether called Islamic Law or not, contains religious obligations for Muslims—
but they must be observed voluntarily. When the government enforces Shari’a rules as law,
Muslims lose their freedom to choose from different views—and since they can’t choose,
they also lose the chance to be rewarded by God for making good choices. Enforcement by
the government encourages hypocrisy (saying or doing one thing, while believing another)
and takes away freedom of belief.
Another problem is that Shari’a is a system of principles that covers all areas of life. Shari’a
takes into account the fact that different areas of life—from work to worship, from community
to family life—are connected. Trying to apply Shari’a as Islamic Law in only some areas of
life makes those areas distorted. For example, Shari’a guidelines about support of a
divorced woman are based on the legal and social relationships between people at a
particular time in history. Laws governing legal and social relationships changed over the
centuries, though. Trying to apply Shari’a guidelines about support when the relationships
have actually changed can lead to serious problems that harm women and families. The
result is often also far from showing the fairness and justice that the Prophet Muhammad
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For example, Shari’a assumes that men are responsible for supporting the women in their
families, including their unmarried and divorced sisters. Today’s laws, however, don’t makebrothers legally responsible for supporting their sisters. If divorced women are not supported
by their ex-husbands—and, in some places, are not able to work—and at the same time,
male family members are not required to support them, the result is unjust and contrary to
Islam.
Is there a reason people resist changing family law in Islamic countries?
Yes. Family law has been used as a “token” that rulers could offer to religious leaders, so
the religious leaders wouldn’t object to other secular laws, such as those concerning
business or usury (interest-based banking and loans). Colonial powers often controlled
everything except family law. Even Muslim rulers often have left this area of law to religious
scholars as a way to keep peace and gain political support. For that reason, IFL has
become a symbol of Muslim religious identity. Even when IFL is unjust toward women,
some Muslims feel that giving it up will mean the end of Islam. The battle over IFL has
become a battle for Muslim identity, rather than a battle for what is right in principle—or
what is truly Islamic.
Is the status of women particularly affected by politics in Islamic countries?
Yes. Because family law has become symbolic, it is often used to show the differences
between different groups. People have used the status of women as an example of what
they believe in—for example: forcing women to wear headscarves, forcing them not to, or
allowing them to choose; giving women the right to vote or giving only men the right to vote;
providing schools for girls, allowing girls to attend mixed-gender schools, or forbidding girls
from attending school. Some have argued that it is necessary to stop—and reverse—any
movement towards equality for women. They feel Islamic Law should not be abandoned in
the one area where, often, it is still used. Others have argued that abandoning Islamic
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fear of the government. In that case, their choices are not forced by law. Instead, they are
guided by faith. The earliest Muslims did not live under Shari’a law, yet they are considered
by most Muslims to be more devout than all the generations that came after them. Their choices were guided by faith—not fear of legal action. Even today, Islam is growing in
nations that are not historically Muslim and which do not have governments that claim to be
Islamic.
Is there a place for human will in Islam?
Yes. There is a Hadith of the Prophet PBUH that says “All actions are judged according to
intention, and each person receives credit or blame according to her or his intention.”
Human will and freedom of choice are the foundation of all religious responsibility. That is
why children and people with severe mental illness are not considered religiously
responsible in Islam. Human will is the very thing that sets people apart from other living
things, according to Islamic sources. Human will allows people to make choices and to
interpret how they should live their lives. Human will can guide people to moral choices,
whether or not there are laws that demand those choices—or forbid them.
In Islam, when people choose to do the morally right thing, it is more highly rewarded thanwhen they have no choice. The Qur’an teaches that there is no compulsion in religion—
people should not be forced (by law, coercion or physical force) to follow any part of Islam.
Forcing people takes away their choice and prevents them from being able to get closer to
Allah through their own choices based on their faith.
Does human will play a role in law?Yes. Without free will, there can be no responsibility—no one can be blamed or rewarded for
their actions. Human will is a fundamental part of law on all levels.
•Laws exist to limit human will
•Human rulers exercise their wills when they create laws
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y
•Human rulers exercise their wills when they choose how to enforce laws
•Human judges exercise their wills when they interpret laws
•Human beings in all walks of life exercise their wills when they decide whether or not to
follow laws
The role of human will is the reason why Shari’a differs so much among Islamic countries.
Is there a need to transform family law in Islamic countries?
Yes. Some people fiercely hold on to family law as symbolic of their faith, with the mistaken
idea that Islamic Family Law is Shari’a. This is not true, however. Current Islamic Law cannot be called Shari’a. Applying Shari’a as law changes it, and applying only certain parts of
Shari’a causes social problems, such as human rights issues. Family law in Islamic
countries today should be guided by fair social policies, as well as Islamic principles that do
not distort the Qur’an.
For more information about these and related topics:
•Islamic Family Law in a Changing World: A Global Resource Book, ed. Abdullahi Ahmed
An-Na’im. Zed Books. 2002.
•Toward an Islamic Reformation: Civil Liberties, Human Rights and International Law.
Abdullahi Ahmed An-Na’im. Syracuse University Press. 1990.
•Islam and the Secular State: Negotiating the Future of Sharia. Abdullahi Ahmed An-Na’im.
Harvard University Press. 2008.
More about Shari’a and modern law can be found in Chapter 2 of Toward an Islamic
Reformation and Chapter 1 of Islam and the Secular State. Many sources, in Arabic and
English, are given in those chapters.
Read the Notes page for definitions of terms and more about different Islamic schools of
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thought.
Dr. Abdullahi Ahmed An-Na’im is Charles Howard Candler Professor of Law at EmoryUniversity. He studied law and Sharia at the University of Khartoum, in his native Sudan, and
Cambridge, England and earned his Ph.D. from the University of Edinburgh, Scotland. He
has taught law since 1976, first in Sudan, and then in the USA, Canada, and Sweden. He is
the author of Islam and the Secular State (2008); African Constitutionalism and the Role of
Islam (2006); and Toward an Islamic Reformation: Civil liberties, human rights and
international law (1990). He is also the editor of Human Rights under African Constitutions
(2003); Islamic Family Law in a Changing World: A Global Resource Book (2002); Cultural
Transformation and Human Rights in Africa (2002); The Cultural Dimensions of Human
Rights in the Arab World (in Arabic, 1994); Human Rights in Cross-Cultural Perspectives:
Quest for Consensus (1992). Websites of his research projects (Women and Land in Africa,
Islamic Family Law and Islam and Human Rights) are all linked to his homepage at
http://www.law.emory.edu/aannaim . His current project on the Future of Shari`a (Islamic
Law) can be viewed at http://sharia.law.emory.edu.
In his publications in English, Professor An-Na’im uses simplified transliteration (spelling of Arabic terms in English letters).
Literary Zikr is owned and managed by Muslims for Progressive Values, a 501(c) (3) non-
profit organization.
Sexual diversity in Islam:Is there room in Islam for lesbian, gay, bisexual and transgender Muslims?
By Dr. Scott Siraj al-Haqq Kugle | Adapted for MPV by Tynan Power
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Understanding sexual diversity in Islam Some religions seem to view sex as shameful or
unclean. Is that true of Islam?
No. In early Islamic history, sex was seen as a positive part of human life. The Prophet
Muhammad(PBUH) helped people see that spiritual life and sexual life are connected. Early
Muslim scholars talked about sex in a very straight-forward way as a normal, positive part of
life. Al-Ghazali, a Muslim scholar who lived more than 900 years ago, called sexual pleasure
a blessing from God. Even the Qur’an (the Muslim holy book) describes heaven as a
paradise of a physical kind. Heaven is described as containing “rewards” such as rivers of
milk and honey that make it appealing to the senses—including sexual desires.
Is sexuality the same as “lust”?
No. Sexuality is about a lot more than desire or “lust.” Sexuality involves desire, but also
includes thoughts, acts, and how one sees oneself and others. It is part of a person’s
identity. It affects how people relate to each other. It’s important to realize, too, that desire
itself is not a bad thing in Islam. There is a well-known hadith, or story about the life of the
Prophet Muhammad(PBUH), in which the Prophet said “Three things were made beloved to
me in this world of yours: women, perfume and prayer.” This hadith indicates that sexual
desire is something the Prophet cherished.
Is sexuality only considered “good” if it is used to create children?
No. The Prophet Muhammad(PBUH) and early scholars said that “sexual play” is a goodthing. In fact, in one hadith, Muhammad said that God rewards people for “sexual play.” The
term “sexual play” is not defined in the Qur’an or Hadith. Some people understand it to
mean sex acts other than intercourse. “Sexual “play” does not necessarily lead to making
children, so this indicates that sex is considered good and healthy whether or not it is for
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g
So, in Islam, is it “anything goes” when it comes to sex?
No. There are limits. Most of those limits have to do with relationships between people who
have sex. The limits don’t have to do with the sex acts themselves, though. For example:
*In Islam, brothers and sisters cannot marry. There are verses of the Qur’an that specifically
mention who can and can not marry. This limit prevents men and women who are closely
related from creating children who may have serious health risks.
*In Islam, men and women should not have sex if they do not have a known, clear relationship with each other. This limit helps ensure that children will be cared for and
supported by both parents. This limit was especially important for women at a time when
men had more opportunities to work and earn money. Clear relationships also help both
people in a relationship to know what they can expect from each other—what rights and
responsibilities they have.
Is Islamic law clear on what is and isn’t permissible?
In some cases—like in the Qur’an verses that say brothers and sisters can not marry—it is
clear. In other cases, it is not so clear. Scholars today often talk about Islamic law as if it
were always clear and simple. Actually, Islamic law is pretty complex. The law comes from
many sources, not just the Qur’an. Some of those sources disagree with each other and
most are based on the opinions of human beings. In some cultures, Islamic law follows the
teachings of scholars with one viewpoint, while in other cultures Islamic law may follow
different scholars with different views. (There is more about Islamic law, below.)
At the Prophet’s time, was sex only permitted between a formally-married husband and
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No. Sex was allowed as part of a number of relationships. Most of these relationships
involved a kind of contract, or agreement. Some relationship contracts were formal. A formalmarriage would include witnesses and the marriage agreement might be written down and
signed. Other relationship contracts were informal—they were understood by the community
at the time but might not be written down or include a formal ceremony with witnesses. In
the time of the Prophet Muhammad(PBUH), sex could be part of informal contract
relationships, such as “temporary marriages.” When slavery was legal, sexual relationships
between slaves and their owners also was permitted.
Today, we usually don’t think of marriages and other relationships “contracts,” but many
relationships are based on an agreement of some kind. Some relationship agreements are
written down and legally tie people together, while other relationship agreements are made
orally (by talking).
Aren’t Islamic rules about sex only about relationships between men and women?
Not necessarily. The Qur’an gives rules for relationships between men and women, but itdoesn’t set rules for same-sex (gay or lesbian) relationships. That doesn’t mean it forbids
relationships between people of the same sex. There were a number of reasons why Islamic
law focused on relationships between men and women. For one thing, Muslim jurists saw
straight, or heterosexual, relationships as the major concern because they led to
pregnancy. Same-sex couples may have or raise children but, for them, having children is
not an accidental side-effect of having sex.
The early Muslim jurists wanted to avoid situations where a child was born without the
support a father could bring. At that time, men earned the most income and few women had
substantial income of their own. Because of inequality between men and women, having a
man in the family helped the family financially and socially.
Understanding sexual diversity in Islam Some religions seem to view sex as shameful or
unclean. Is that true of Islam?
No. In early Islamic history, sex was seen as a positive part of human life. The ProphetMuhammad(PBUH) helped people see that spiritual life and sexual life are connected. Early
Muslim scholars talked about sex in a very straight-forward way as a normal, positive part of
life. Al-Ghazali, a Muslim scholar who lived more than 900 years ago, called sexual pleasure
a blessing from God. Even the Qur’an (the Muslim holy book) describes heaven as a
paradise of a physical kind. Heaven is described as containing “rewards” such as rivers of
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milk and honey that make it appealing to the senses—including sexual desires.
Is sexuality the same as “lust”?
No. Sexuality is about a lot more than desire or “lust.” Sexuality involves desire, but also
includes thoughts, acts, and how one sees oneself and others. It is part of a person’s
identity. It affects how people relate to each other. It’s important to realize, too, that desire
itself is not a bad thing in Islam. There is a well-known hadith, or story about the life of the
Prophet Muhammad(PBUH), in which the Prophet said “Three things were made beloved to
me in this world of yours: women, perfume and prayer.” This hadith indicates that sexualdesire is something the Prophet cherished.
Is sexuality only considered “good” if it is used to create children?
No. The Prophet Muhammad(PBUH) and early scholars said that “sexual play” is a good
thing. In fact, in one hadith, Muhammad said that God rewards people for “sexual play.” The
term “sexual play” is not defined in the Qur’an or Hadith. Some people understand it to
mean sex acts other than intercourse. “Sexual “play” does not necessarily lead to making
children, so this indicates that sex is considered good and healthy whether or not it is for
the purpose of creating children.
So, in Islam, is it “anything goes” when it comes to sex?
No. There are limits. Most of those limits have to do with relationships between people whohave sex. The limits don’t have to do with the sex acts themselves, though. For example:
*In Islam, brothers and sisters cannot marry. There are verses of the Qur’an that specifically
mention who can and can not marry. This limit prevents men and women who are closely
related from creating children who may have serious health risks.
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*In Islam, men and women should not have sex if they do not have a known, clear
relationship with each other. This limit helps ensure that children will be cared for and
supported by both parents. This limit was especially important for women at a time when
men had more opportunities to work and earn money. Clear relationships also help both
people in a relationship to know what they can expect from each other—what rights and
responsibilities they have.
Is Islamic law clear on what is and isn’t permissible?
In some cases—like in the Qur’an verses that say brothers and sisters can not marry—it isclear. In other cases, it is not so clear. Scholars today often talk about Islamic law as if it
were always clear and simple. Actually, Islamic law is pretty complex. The law comes from
many sources, not just the Qur’an. Some of those sources disagree with each other and
most are based on the opinions of human beings. In some cultures, Islamic law follows the
teachings of scholars with one viewpoint, while in other cultures Islamic law may follow
different scholars with different views. (There is more about Islamic law, below.)
At the Prophet’s time, was sex only permitted between a formally-married husband and
wife?
No. Sex was allowed as part of a number of relationships. Most of these relationships
involved a kind of contract, or agreement. Some relationship contracts were formal. A formal
marriage would include witnesses and the marriage agreement might be written down and
signed. Other relationship contracts were informal—they were understood by the community
at the time but might not be written down or include a formal ceremony with witnesses. In
the time of the Prophet Muhammad(PBUH), sex could be part of informal contract
relationships, such as “temporary marriages.” When slavery was legal, sexual relationships
between slaves and their owners also was permitted.
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Today, we usually don’t think of marriages and other relationships “contracts,” but many
relationships are based on an agreement of some kind. Some relationship agreements arewritten down and legally tie people together, while other relationship agreements are made
orally (by talking).
Aren’t Islamic rules about sex only about relationships between men and women?
Not necessarily. The Qur’an gives rules for relationships between men and women, but it
doesn’t set rules for same-sex (gay or lesbian) relationships. That doesn’t mean it forbids
relationships between people of the same sex. There were a number of reasons why Islamic
law focused on relationships between men and women. For one thing, Muslim jurists saw
straight, or heterosexual, relationships as the major concern because they led to
pregnancy. Same-sex couples may have or raise children but, for them, having children is
not an accidental side-effect of having sex.
The early Muslim jurists wanted to avoid situations where a child was born without the
support a father could bring. At that time, men earned the most income and few women hadsubstantial income of their own. Because of inequality between men and women, having a
man in the family helped the family financially and socially.
Another reason Islamic jurists talked a lot about straight relationships is that they were
trying to address the needs of most people. Since most people are straight (or
heterosexual), their needs were the primary concern of scholars. That does not mean that
other sexual identities don’t exist. It also doesn’t mean that other sexual identities are
forbidden just because they are not mentioned.
Why is sex such a “hot” topic among Muslims?
There are two main reasons why sex is such a “hot” topic. Rules about sex and gender can
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be used to keep men in positions of power over women. Rules about sexual relationships
are often bent to benefit men, rather than staying true to the rule as it is in the Qur’an. For example, in many Islamic cultures, when women have sex with men before marriage it
brings shame on them and their families. No similar shame is brought on a man’s family if
he has sex before marriage. The Qur’an doesn’t make any distinction between the sin of the
two people involved, though. When the rule is bent to bring more shame and harsh
punishments on women, it means women have a lot to lose if they have sex before
marriage, while men do not face the same risks. The rule works to control women, but it
allows men to do what they wish.
Another reason sex is a “hot” topic among Muslims has to do with politics. Many Islamic
countries were colonized by non-Muslim European countries. The colonial rulers replaced
Islamic legal systems with European laws. Even after the colonial rulers left, many Muslims
felt as if their way of life was threatened. Some Muslims who immigrate to the U.S. or other
western countries also fear that their culture will be lost in their new country. When people
feel threatened and fearful, they often try to keep control over whatever they can. Limiting
sex and women’s rights can seem like easy ways to feel more “in control.”
MPV establishes and nurtures vibrant progressive Muslim communities. We do this by
creating opportunities for religious discourse, volunteer and community activities, and
cultural events bringing together the arts, spirituality and social activism.
MPV is a progressive Muslim voice on contemporary issues. We voice our perspectives byparticipating in civil discourse, engaging with the media and government entities, and by
partnering with both Muslim and non-Muslim progressive organizations.
MPV promotes theologically-sound frameworks for Islamic liberalism. We seek to
reinvigorate the Islamic tradition of ijtihad (critical engagement and interpretation of sacred
texts) and intellectual discourse We do this by collaborating with religious scholars and
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texts) and intellectual discourse. We do this by collaborating with religious scholars and
developing position papers on theological issues that are accessible to a wide audience.
Mission:
Muslims for Progressive Values (MPV) is an inclusive community rooted in the traditional
Qur’anic ideals of human dignity and social justice. We welcome all who are interested in
discussing, promoting and working for the implementation of progressive values — human
rights, freedom of expression, and separation of church and state — as well as inclusive and
tolerant understandings of Islam.
BUILDING A PROGRESSIVE MUSLIM COMMUNITY
Too often Muslims in America are asked ‘where are the progressives amongst us? Aren’t
there any Muslims who are for women’s reproductive rights, for LGBTQ rights, for the
separation of Religion and State?’
Muslims for Progressive Values has been in existence s ince 2007. Quietly and diligently we
have been building our progressive community, one city at a time, and now one country at a
time. In the short time since its inception in Los Angeles, we have expanded to include
chapters in Washington DC, Atlanta, Salt Lake City, Columbus (OH), as well as Ottawa and
Toronto, Canada.
We assert that Islam is inherently progressive, inclusive and egalitarian; an understandingfrom which our community is built on and that informs the ten principles of MPV.
