Recent literary and cinematic articulations of queer subjectivity have relied on Qur’anic exegesis to anchor the female body in a distinctly Islamic hermeneutics. I focus on three pioneering works, the Saudi Seba al-Herz’s The Others (2006), the Meem-produced Lebanese testimonials Bareed Mista3jil (2009), and the documentary Le[s]banese (2008). My research traces the new phenomenon of charting a unique Muslim homoerotic identity with local belongings and a simultaneous ability to operate within a global, political context. The quest for the assertion of this Muslim lesbian identity is meant to defy marginalization even within the already marginalized Arab queer subjectivity. It is also designed to challenge the current scholarship that locks female homoeroticism in between a pre-modern “Islamicate” notion of apolitical but “authentic” and permissive desire practiced in secluded private spaces, and a contemporary notion of global queerness that promises political agency at the expense of erasing its cultural specificity. These alternative religious, linguistic, and cultural spaces contribute to the embodiment of a recognized, outspoken Muslim lesbian identity eager to situate itself in the fluid, liminal spaces beyond Islamicate and Western heteroerotic models. All works in question engage in Qur’anic tafsir to ground a queer identity in Muslim religiosity. The authors locate the centrality of the lesbian body in scriptural, sacred Qur’anic images, thus sanctifying its alternate experiences. Famous suras and common motifs such as: al-fatiha (the opening sura of the Qur’an, the Night of Power, Paradise, prayer, and the Hijab) are interpreted in a queer-friendly fashion capable of imagining a homoerotic belonging situated beyond traditional gender roles, feminism, and prescribed notions of religious and queer identitarian politics and belonging.