The study focused on individuals who had a chance for reconciliation between their sexual identity and religion, whether or not they are comfortable with identifying as a lesbian Muslim. Muslims who identified as lesbians, gay, bisexual, and transgendered were used specifically in the research. Shannahan (2009) specified that a qualitative data was gathered of questioners which include: 20 self identified LGBTQ Muslims, eight interviews of three lesbians, three gay men and two transgendered individuals. The data indicated that the entire sample groups were born non-heterosexual in the UK. Most were single, full time students and full time employees. Shannahan (2009) found out that the participants revealed a different understanding of their sexuality and how the Islam religion is enforced upon them. Many said they were unable to identify as Muslim lesbians but were able to control what they did with their sexualities representing part of Allah’s plan, which supported their sexual desire and
The study focused on individuals who had a chance for reconciliation between their sexual identity and religion, whether or not they are comfortable with identifying as a lesbian Muslim. Muslims who identified as lesbians, gay, bisexual, and transgendered were used specifically in the research. Shannahan (2009) specified that a qualitative data was gathered of questioners which include: 20 self identified LGBTQ Muslims, eight interviews of three lesbians, three gay men and two transgendered individuals. The data indicated that the entire sample groups were born non-heterosexual in the UK. Most were single, full time students and full time employees. Shannahan (2009) found out that the participants revealed a different understanding of their sexuality and how the Islam religion is enforced upon them. Many said they were unable to identify as Muslim lesbians but were able to control what they did with their sexualities representing part of Allah’s plan, which supported their sexual desire and