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Gender Transition (Transgenderism) - Category-2

#1. Introduction

The ruling on changing one’s gender from male to female or from female to male through surgery or hormone replacement medication, referred to as transgenderism, when a person is completely male or female and does so based solely on personal feelings, falls under altering the natural creation of Allah. Such actions resemble what Iblīs promised to incite among mankind.

Allah says in the Qur’an:

“And I will mislead them, and I will arouse in them sinful desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah. And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss.”
(Qur’an 4:119)

Source:  [Taken from Shaykh AbuIyaad's article: The Two Biological Sexes and the Invention of Gender Identity | AbuIyaad.Com ]

Important clarification:
Human beings naturally experience various thoughts and desires, including harmful or sinful ones. For example, a person may experience inappropriate or forbidden thoughts. However, the mere presence of such thoughts does not justify acting upon them.

Islam makes a clear distinction between:

• Having a thought or feeling
• Acting upon that thought

The Last Prophet ﷺ said:

“Allah has forgiven my followers for the evil thoughts that occur to their minds, as long as they do not act upon them or speak about them.”
(Sahih al-Bukhari, Sahih Muslim - Sahih al-Bukhari 5269, Sahih Muslim 127a, Sahih Al-Bukhaari 6491, Sahih Muslim 131)

This shows that accountability begins with action, not mere internal whispers.

In the explanation of Surah An-Nās (114:4), regarding “from the evil of the whisperer who withdraws”, it is mentioned^[1]:

“The Hellfire is surrounded by desires and passions, while Paradise is surrounded by hardships and disliked matters.”
(Sahih al-Bukhari, Vol. 8, Hadith No. 494)

Meaning:

• Following unchecked desires leads toward destruction.
• Restraining oneself, exercising patience^[2], and obeying Allah leads toward success.

In essence:

• What leads to Hell is often easy and driven by desire.
• What leads to Paradise requires discipline, restraint, and effort.

Conclusion:
Feelings alone do not justify actions. True success lies in controlling desires, not submitting to them.

#2. What is Transgenderism?

Transgenderism refers to the claim that a person can change or identify as a gender different from their biological sex, such as a male identifying as female or a female identifying as male. This may involve psychological identification, social transition, or physical alteration through surgery or hormone replacement medication.

The term “transgender” is a modern concept and part of the broader LGBTQ+ terminology. Unlike biological sex, which is determined naturally as male or female, transgenderism is based on personal feelings, identity, and self-perception rather than physical reality.

Terms such as transgender, heterosexual, homosexual, and bisexual are all relatively recent in origin, so it is important to understand them correctly in their modern usage.

In today’s context, transgenderism generally refers to:

• A person identifying as a gender different from their biological sex
• A desire to live, dress, or be recognized as the opposite gender
• In some cases, undergoing medical procedures such as hormone therapy or surgery to resemble the opposite sex

In this compilation guidebook, whenever the term transgenderism is used, it refers to the belief or practice of changing one’s gender identity from male to female or female to male, whether socially, psychologically, or physically.

From an Islamic perspective:

• Humanity is created as male and female as part of the natural order (fitrah)
• A person’s biological sex is not based on feelings but on creation
• Altering one’s gender through artificial means falls under changing the creation of Allah when done without a valid biological necessity

It is important to distinguish between:

• Intersex conditions (a biological and medical condition present at birth)
• Transgenderism (a self-identification or choice based on feelings or perception)

This distinction is essential, as the two are not the same in origin, ruling, or nature.

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3. Everyone Knows Through Common Sense

Everyone knows through common sense why transitioning from one gender to another (transgenderism), even though medically and physically they are identified as male or female, is completely wrong. Some people feel an internal urge to change their gender from male to female or female to male, but just because someone feels something, it doesn’t mean they should act upon it. Acting on mere feelings against the natural creation is against fitrah and reality.

For example, some people may experience unnatural desires, such as a father feeling attraction to his daughter, a mother to her son, a brother to his sister, or a father-in-law to his daughter-in-law. Even if these feelings arise, acting upon them is forbidden and immoral. Just because someone feels something does not make it permissible, nor does it justify acting against natural laws. Similarly, transgender actions—where a fully male or fully female person cuts or alters their private parts to become the opposite gender—are morally, religiously, socially, and fitratan wrong and deeply disturbing.

To illustrate further: if someone clearly has an arm, and they feel like it shouldn’t be there, would anyone help them cut it off? Of course not. Yet, some people go further, completely altering what Allah created in terms of gender—someone born fully male cutting off their private parts to become female. This is a complete distortion of fitrah, and it reflects a dangerous and disturbing trend in society.

In short, feelings do not justify actions that go against natural creation. The integrity of human creation, male and female, is a divine design, and attempting to change it is ethically, socially, and spiritually wrong.

What these people are doing has a share in the saying of Iblīs:

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَأَمُرَنَّهُمۡ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلْأَنْعَٰمِ وَلَأَمُرَنَّهُمۡ فَلَيُغَيِّرُنَّ خَلْقَ ٱللَّهِ وَمَن يَتَّخِذِ ٱلشَّيْطَٰنَ وَلِيًّا مِّن دُونِ ٱللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا

“And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allāh.” And whoever takes Satan as an ally instead of Allāh has certainly sustained a clear loss.- Sūrah al-Nisā (4:119)

Imām al-Saʿdī (رحمه الله) said:

وهذا يتناول تغيير الخلقة الظاهرة بالوشم، والوشر والنمص والتفلج للحسن، ونحو ذلك مما أغواهم به الشيطان فغيروا خلقة الرحمن. وذلك يتضمن التسخط من خلقته والقدح في حكمته، واعتقاد أن ما يصنعون بأيديهم أحسن من خلقة الرحمن، وعدم الرضا بتقديره وتدبيره

This includes changing the outward appearance through tattooing, plucking hair (from eyebrows), making gaps (in teeth) for beauty and what is like them of [affairs] in which Satan has beguiled them. So they altered the creation of al-Raḥmān. This comprises anger towards his own appearance, reviling [Allāh’s] wisdom, believing that what they do with their hands is better than Allāh’s creation and not being pleased with His decree and arrangement [of affairs].

This refers to changing outward appearance whereas the gender revolutionaries wish to change the very foundation of what a man or woman is, or in fact, abolish it altogether.

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#4. Distinction Between Transgender Feelings/Desires vs Actions

Feelings vs Actions

Islam clearly distinguishes between internal feelings and external actions.

A person may experience thoughts, confusion, or feelings regarding their gender identity. These are internal matters of the mind and heart. In Islamic teachings, a person is not sinful merely for what they feel or think, as long as they do not act upon it or openly express it in a sinful way.

The Last Prophet ﷺ said:

“Allah has forgiven my nation for what crosses their minds as long as they do not act upon it or speak about it.”
(Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim)

Therefore, a person experiencing gender-related confusion or discomfort should be treated with kindness, patience, and sincere advice, not mockery or abuse.

Having such feelings is not counted as a sin unless a person deliberately implements them through speech or actions that contradict Islamic teachings.

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Transgender Feelings vs Actions

1. Transgender Feelings or Desires

Transgender feelings refer to a person experiencing discomfort with their biological sex or feeling an inclination toward identifying as another gender.

These are internal thoughts or inclinations that may arise without deliberate choice.

• In Islam, involuntary thoughts are not sinful.
• Human beings naturally experience various thoughts—some good and some bad.
• These may arise due to personal struggles, environment, or the whisperings of Shayṭān.

As long as a person does not act upon these feelings or intentionally promote them, they are not held accountable.

Islam recognizes that every human being faces different tests. The presence of a feeling itself does not define a person’s righteousness or sinfulness.

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2. Transgender Actions

Transgender actions refer to deliberately acting upon those feelings, such as:

• Changing one’s gender identity in opposition to one’s biological sex
• Imitating the opposite gender in behavior, dress, or appearance in a prohibited manner
• Publicly promoting or normalizing such actions

This is where accountability begins.

In Islam, a person is judged based on intentions and actions, not involuntary thoughts. When someone chooses to act upon a desire, it becomes a matter of responsibility.

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A Universal Principle

This distinction between thoughts and actions is not only found in Islam but also in worldly legal systems.

• A person is not punished for thoughts
• A person is held accountable for actions

For example:

• Feeling anger is not a crime
• Acting violently upon that anger is a crime

Similarly, a person may experience internal struggles, but accountability begins when those struggles are turned into actions.

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The Moral Responsibility

From an Islamic perspective, moral responsibility always remains with the individual.

A person may feel an inclination toward something, but this does not make the action permissible.

For example:

• A person may feel like harming someone, but cannot justify it
• A person may feel like stealing, but cannot legalize it

Likewise, feelings do not justify actions.

Islam teaches that:

• Desires must be controlled
• Actions are what define accountability

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The Moral Struggle

Life is a test, and part of that test is controlling one’s desires.

• Resisting wrongful desires is an act of worship
• Avoiding sin for the sake of Allah brings reward

A person who struggles internally but chooses obedience over desire is rewarded.

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From a Worldly Legal Perspective

In both Muslim and non-Muslim societies:

• Thoughts are not punishable
• Actions are punishable

A person is not arrested for what is in their mind, but for what they do.

This shows a clear and universal rule:
Accountability begins with action, not mere thought.

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Key Summary

• Feelings/Desires:
  Internal thoughts or inclinations → Not sinful if not acted upon
• Actions:
  Deliberate implementation through speech or behavior → Accountability begins here

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Final Note

A believer should:

• Be patient with internal struggles
• Avoid acting upon sinful desires
• Seek help through faith, prayer, and self-control

We ask Allah to guide us, protect us from harmful desires, and grant us sincerity and strength to remain upon the truth. Ameen.

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#5. Changing Biological Gender is Worse than Zina (Fornication and Adultery)

Islam teaches that attempting to change one’s biological gender (transgenderism) is among the gravest of matters. It is more severe than fornication (zinā) because, while zinā is a misuse of a natural desire, changing one's gender is an attempt to alter the creation of Allah and goes completely against the natural disposition (fitrah).

Historical Context and the Fitrah

Throughout history, fornication and adultery have existed because of the innate attraction between men and women. However, the concept of changing one's biological gender based on internal feelings was unknown to previous generations:

• The Time of Prophet Lūṭ (AS): While the people of Lūṭ committed the grave sin of homosexual acts—which is also considered worse than zinā and against human nature—they were not known for attempting to change their biological gender or claiming to be the opposite sex.
• The Time of Prophet Muhammad ﷺ: During the era of the Last Prophet ﷺ, people struggled with various sins, including zinā, but there is no record of anyone seeking to transition from one gender to another or claiming their biological sex was an "error" of feelings.

Therefore:

In Historical Context

At the Time of Muhammad ﷺ

During the lifetime of the Prophet ﷺ:

• Acts such as fornication and adultery were known among people
• Individuals struggled with desires and sometimes sought guidance

However:

• There is no authentic report of companions asking permission for same-sex acts
• Nor is there any report of people seeking approval for altering their created biological nature

This indicates that such matters were not part of the known moral discussions among the companions in that context.

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At the Time of Lut (ʿalayhis-salām)

The Qur’an describes the قوم لوط (people of Lūṭ) as engaging in actions that were a form of transgression.

Allah says:

“Do you approach men with desire instead of women? Rather, you are a transgressing people.”

This shows:

• Their behavior was condemned as a فساد (corruption)
• It was described as going beyond limits set by Allah

Evidence from the Sunnah

During the lifetime of the Last Prophet Muhammad ﷺ, A well-known narration shows the Prophetic method of guidance:

The Incident of the Young Man:

A young man once approached the Prophet ﷺ and asked: “O Messenger of Allah, permit me to commit fornication.” >

The Last Prophet ﷺ did not simply cast him away; he reasoned with him by asking if he would like such a thing for his mother, daughter, or sister. The young man realized the harm of the act, and the Prophet ﷺ prayed for him: “O Allah, forgive his sin, purify his heart and guard his chastity.” - Musnad Aḥmad 22211, Grade: Sahih (authentic) according to Al-Arna’ut.

After this, the young man said that fornication became hateful to him.

Key Lessons from This Hadith

• The desire mentioned was toward the opposite gender
• The Prophet ﷺ corrected the person with wisdom, not harshness
• The focus was on purifying the heart and controlling actions

The Key Distinction:

In this narration and others, individuals sought guidance or even "permission" regarding desires for the opposite gender. However, none ever asked for permission to engage in homosexual acts, nor did anyone ask for permission to change their gender. This indicates that such concepts were not even considered within the realm of human behavior among the righteous companions; they were seen as a total departure from the fitrah.

Modern Innovation vs. Divine Law

The concept of "gender" being separate from biological sex is a modern innovation. As noted by Shaykh Abu Iyaad Amjad Rafiq^[3], these ideas trace back to modern psychological theories—specifically those of Dr. John Money—rather than any divine revelation or sound medical science.

In Islam, the gender of a person is determined by Allah at birth through their biology. Attempting to change this is viewed as:

1. A corruption of the natural order: It denies the biological reality created by Allah.
2. An imitation of the opposite sex: Which was strictly forbidden by the Prophet ﷺ.
3. A rejection of one's identity: It prioritizes subjective feelings over objective divine creation.

Important Observations

From the above:

• Human beings may experience different desires

• Not all desires are acted upon or normalized

• The Prophet ﷺ guided people toward self-control and lawful behavior

Islam consistently emphasizes:

• Preservation of family structure

• Protection of morality

• Acting in accordance with fitrah (natural disposition)

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The Principle of Accountability

Islam makes a clear distinction:

• Feelings / desires → Not sinful by themselves

• Actions / behavior → Where accountability begins

This applies universally to all types of human inclinations.

Islam teaches that:

• Human beings may face various internal struggles

• The معيار (standard) is not what a person feels, but what they choose to do

• Guidance of the Prophet ﷺ emphasizes wisdom, discipline, and moral responsibility

A believer is therefore encouraged to:

• Control desires

• Seek lawful means

• Remain firm upon obedience to Allah

Conclusion

Islam recognizes that humans face various trials and temptations. However, it distinguishes between the sin of zinā (which stems from misplaced natural attraction) and the act of changing one's gender, which is seen as a fundamental rebellion against the way Allah fashioned the human being. True peace is found not in changing the body to match feelings, but in aligning the heart with the commands of Allah and the reality of his creation.

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#6. Some People Try to Justify Transgender Ideology Using Intersex Individuals

The Rights And Rulings Regarding Intersex People In Islam - Shaykh Abu Khadeejah source: The Rights And Rulings Regarding Intersex People In Islam - Shaykh Abu Khadeejah - YouTube

What are the Signs and Rulings Concerning Hermaphrodites(Intersex) People?

They came up with the "hermaphrodite," or what they refer to today as "intersex," because the transgender community is very clever in its marketing. They will say, "You say that there are only two genders and two sexes." I(abuKhadeejah) don't distinguish between the two; if you're a male, you're a male, and if you're a female, you're a female—call it gender, call it sex.

They say gender is a social construct. You are born with certain genitals—what we would refer to as a boy and a girl, or male and female—and they say that is their "sex at birth." They claim gender is not defined by your genitalia; gender is defined by society. Therefore, since it is a societal construct, they say you can decide what you are as you get older.

In schools, they'll ask, "What do you think you are?" A five-year-old girl might say, "I like when my dad mows the lawn, I like when he plays football, and I like my dad when he does this; I think I want to be like that." They respond, "Well, you can be a boy, Sharon." Sharon is now, at the age of five, a boy. Why? Because she is looking at her dad. They think that just because you incline toward the good—and which girl doesn't love her dad? Which boy doesn't say, "I like cooking with mum and we bake cakes"? They say, "Oh, do you, Darren? So, do you like being a girl? You really love mum and you really like your sisters? Well, you can be just like your sisters. Do you like the color pink? Done."

Underline it: hormone treatment at the age of nine and ten. Hormone blockers. As soon as they are approaching puberty, they block the estrogen and introduce testosterone so she won't have any breasts. All those normal functionalities, which they refer to as secondary sexual characteristics, don't kick in. And it’s irreversible. They claim it is always reversible, but how do you reverse something that is hormonal inside your body? You're damaged for life.

We don't allow them to hijack that which is an exception to the rule. The exception to the rule—I can't remember the exact numbers, but I think it's something like one in ten thousand or one in twenty thousand—involves individuals who are born with genital issues, basically undefined genitalia. One in ten thousand might even be more than that, which is minutely small compared to the general population.

Just like when you see a child born with a deformity, a disability, or Down syndrome, these are exceptions to the rule. A child is normally born healthy. When a child is born disabled, we don’t say, "Oh, that’s normal." We say that child was born blind, or he can't hear, or he was born with some sort of deformity or mental disability. That is what we say when a child is born with deformed genitalia, or genitalia that is absent, or genitalia that is not defined as male or female. This is what is referred to as a hermaphrodite or "intersex."

"Intersex" is a new term, but in a sense, it is a hermaphrodite. These individuals were present throughout history; they are mentioned in Hadith as those whose male and female parts are not defined. Maybe they have both; one is lesser than the other, or one overpowers the other in terms of its inclination, meaning one part of its sexuality is more dominant than the other. You see them everywhere—in Pakistan, in Europe, everywhere. Historically, they have always been present; they were present in the time of the Prophet ﷺ, and he mentioned them.

So, what is the Islamic ruling upon them?

Number one: how they are treated is based upon what is overwhelming in their sexual characteristics. If they are overwhelmingly male—with male-defined characteristics like build, height, voice, and hair—and the manner in which they speak and their outward characteristics are male, then they are placed alongside the males. This applies even though they may not have male genitalia, or if it is deformed or a cross between male and female.

If there is something of the female genitalia there, it is a test from Allah, just like the blind man, the deaf man, or a baby born with Down syndrome or a mental disability. It is a trial from Allah. You are not going to say that is the norm now. We don't say that is a "transgender" child. Of course, you wouldn't call it transgender, because "transgender" implies transitioning—that is the term. You are transitioning from one sex into another. These people are born like this; they are not transitioning.

They were born like that as a test for them and a test for us as well—that we are grateful to Allah. When a child is born blind, you are grateful to Allah that your child isn't blind; you are thankful to Allah and you make Dua for their family. That’s what we do. When we see a person who is suffering, we are more grateful to Allah for what He has given us. We say, "It doesn't matter what I'm going through, look at those poor people." I am not grateful to Allah enough; I'm complaining about the fact that my salary is low, yet look at that mother who is looking after a disabled child, paralyzed from the neck down since birth.

We have this in our community in Birmingham. There is a brother whose sister, as far as I recall, is blind, deaf, and cannot talk. She has disabilities in her body. What does that make the believer do? We make Dua for them. It is an expiation for the family who cares for that child, and an expiation for that child; Allah will put them in Jannah if they have sabr (patience). The reward for the family that lives with that trial and loves that child—perhaps even more than the rest of the children—is great. Allah sends these trials. When I look at that, I think, "What am I complaining about?" That child requires 24-hour attention. The child is now 28 or 29 years old; someone has to clean her when she soils herself because she can't visit the bathroom. Mothers and fathers have to do that. I am ungrateful.

If the intersex person or hermaphrodite is overwhelming in their height and characteristics as feminine—the body is feminine, the voice is feminine, and maybe the bosoms are present like normal women—but sexually or genitalia-wise there is no normal female genitalia (maybe it is even male), they are considered to be a woman. They stay on the women’s side in the Masjid and dress like a woman because that is what is overwhelming.

Islam has the answer. What has transgenderism got to do with that? What is this artificiality? A man who is fully functioning, with male physiology, male genitalia, and both primary and secondary male characteristics—now he wants to transition? There have always been hermaphrodites; they were born like that. Don't compare yourself to them. This is how Islam deals with this affair of Allah. End of Speech.

Summarized - Signs and Rulings Concerning Hermaphrodites (Intersex Individuals) by Shaykh AbuKhadeejah rahimahullah.

Understanding Hermaphrodites / Intersex

• Hermaphrodites, referred to today as intersex, are individuals born with genitalia or sexual characteristics that are not clearly male or female.
• They are born this way, unlike transgender individuals who transition from one sex to another later in life.
• Intersex people have been present throughout history, including during the time of the Prophet ﷺ, and are mentioned in Islamic texts.
• This condition is rare, occurring in approximately 1 in 10,000–20,000 births.

Islamic Rulings on Gender Determination

• In Islam, an intersex individual’s treatment is based on the predominantly physical characteristics:

• Predominantly male traits: tall stature, deeper voice, muscular build, masculine behavior, etc. → treated as male.
• Predominantly female traits: feminine voice, body shape, breasts, demeanor → treated as female.

• This determination is independent of genital ambiguity. Even if genitalia are mixed or unclear, the overwhelming physical and behavioral traits guide their gender assignment.

Perspective on Transgenderism vs. Intersex

• Intersex: a congenital condition, not a choice, and not related to transitioning.
• Transgender: voluntary transition from one sex to another, often influenced by psychological, social, or cultural factors.
• Intersex individuals are a test from Allah, similar to children born with disabilities, such as blindness, Down syndrome, or paralysis.
• They deserve care, respect, and dignity, and society should treat them as normal human beings, offering support to families who care for them.

Key Points

1. Gender is assigned according to predominantly visible and functional traits, not solely genitalia.
2. Intersex individuals are not transgender, as they are born with ambiguous sexual characteristics rather than choosing to transition.
3. Islam provides clear guidance, assigning intersex people to male or female categories for social, legal, and religious purposes.
4. Families caring for intersex or disabled children receive spiritual reward for their patience and care.
5. Transgender transitions in healthy individuals cannot be compared to intersex cases; Islam distinguishes between natural ambiguity and voluntary gender change.

Here’s a concise table summarizing the signs and rulings concerning intersex and transgender individuals according to Islamic guidance:

Condition	Cause	Signs / Traits	Islamic Ruling	Notes / Key Points
Intersex (Hermaphrodite)	Congenital; born with ambiguous genitalia or mixed sexual characteristics	May have both male and female genitalia; secondary sexual traits may lean predominantly male or female	Assigned gender based on predominantly physical traits (height, voice, body shape, behavior); treated as male or female accordingly	Not a choice; a test from Allah; requires care, respect, and dignity; families caring for them receive spiritual reward
Transgender	Voluntary transition due to psychological, social, or personal reasons	Fully male or female at birth; later self-identifies as opposite gender; may undergo hormone therapy or surgery	Changing biological sex is not permitted; altering appearance does not change innate gender	Distinct from intersex; cannot be compared to congenital conditions; Islam prohibits voluntary gender change

This table makes it easy to distinguish intersex from transgender, their causes, signs, and the Islamic rulings.

In brief:

• Intersex (hermaphrodites) are born with mixed or ambiguous genitalia and are assigned a gender based on the predominant traits. They don’t choose it.
• They are a natural exception and must be treated with respect and care.
• Transgenderism is a voluntary change from one gender to another and is distinct from intersex conditions. They choose it based on their personal feelings.

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It is important to understand that there is a clear distinction between transgender individuals and intersex (hermaphrodite) individuals. These two matters are completely different and should not be confused.

A transgender person is someone who is born clearly male or female but later chooses to identify as or transition to the opposite gender. In contrast, an intersex person is born with biological characteristics of both male and female sex organs that are not fully formed.

As mentioned by Shaykh AbuIyaad, intersex individuals are:

“People born without fully formed male or female organs, and their behavioural characteristics are rooted in their incompletely distinguished biology.” source: https://abuiyaad.com/a/biological-sexes-invention-of-gender 

There are Islamic rulings concerning such individuals, and harming, mocking, or oppressing them is not permissible.

However, this should not be confused with modern “gender ideology,” which is often presented under labels such as science, progress, inclusion, or equality. Intersex is a natural biological condition present at birth (or sometimes becomes clearer at puberty), whereas transgender identity is presented as a choice based on feelings.

For example, an intersex person may possess predominantly male biological characteristics while outwardly appearing female, or vice versa. In such cases:

• Medical assessment determines which characteristics are dominant
• Islamic rulings follow the dominant biological sex

If an intersex person is determined to be male and later marries a woman, this is not considered a same-gender act, because their dominant gender is male.

Intersex individuals:

• Do not choose their condition
• Are not sinful for it
• Are recognized in Islamic law

Such individuals existed even during the time of Muhammad ﷺ, and Islamic jurists discussed their rulings in detail.

Islam does not recognize a third gender. If a case is ambiguous, scholars recommend waiting until clear biological signs appear.

Being born intersex is a rare biological condition, similar to being born with disabilities such as blindness or deafness. It is considered a test from Allah for:

• The individual
• The family
• Society

How people treat such individuals reflects their justice and compassion.

Unfortunately, due to social stigma, some families hide the condition of intersex children, which can cause emotional harm. Islam, however, commands dignity, fairness, and compassion.

Intersex conditions should never be used to justify transgender ideology or other prohibited actions in Islamic teachings.

Let’s repeat again: Transgender (Choice) vs Intersex (Born With It) People

Transgender and transsexual individuals should not be confused with intersex people, as they are fundamentally different.

Transgender or transsexual people are typically born with clearly male or female bodies but feel that their internal sense of identity does not align with their biological sex. These individuals may seek psychological and emotional support through counseling and therapy to address these feelings. Their identity is a matter of personal choice rather than biological condition.

Intersex individuals, in contrast, are born with biological characteristics of both male and female reproductive organs or external sexual characteristics as Shaykh Abuiyad Amjad Rafiq mention in his article : “there are “intersex” people, those born without fully formed male or female organs, and their behavioural characteristics are rooted in their incompletely distinguished biology. There are Islamic rulings pertaining to such people and harming and oppressing them or making fun of them is not permissible.”. In Islamic jurisprudence, scholars determine their gender based on the predominantly physical traits. If masculine traits are more predominant, the person is treated as male; if feminine traits are more predominant, the person is treated as female.

Some scholars also consider signs that appear before and after puberty when making this determination.

Indicators of predominantly male characteristics may include:

• Urination through the male organ
• Semen discharge
• Beard growth
• Ability to impregnate
• Generally masculine behavior and physical traits

Indicators of predominantly female characteristics may include:

• Urination through the female organ
• Menstruation
• Breast development
• Production of breast milk
• Ability to become pregnant or give birth

Intersex individuals should be treated with dignity and respect.

In complex cases, known as al-khunthā al-mushkilah (where male and female characteristics are equally present), scholars may differ in their opinions, and each case requires careful evaluation before a ruling is given.

According to Islamic teachings, sex reassignment surgery is generally impermissible, as humans are expected to respect the natural form in which they were created and follow the guidance of the Qurʾān and ḥadīth.

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#7. Don’t Get Confused: Transgender vs Intersex (Hermaphrodite) People and Imitating the Opposite Gender

Always remember, there is a clear distinction between these categories.

These transgender people are very dangerous, there is an incident of a man who rapped two women and identified himself as a women in court of UK. Read full story here: https://www.theguardian.com/uk-news/2023/feb/28/trans-woman-isla-bryson-jailed-raping-two-women

1. Intersex Individuals

Intersex people are:

• Born with mixed or unclear biological traits
• Not responsible for their condition
• Classified as male or female based on dominant characteristics

They are not sinful, and Islamic rulings apply based on medical and biological determination.

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2. Transgender Individuals

A transgender person:

• Is born clearly male or female
• Chooses to change or identify as another gender
• May undergo surgery or hormone treatment

In Islamic teachings, deliberately attempting to change one’s gender is considered impermissible because it involves altering the natural creation.

However, it is important to remember:

• Feelings alone are not sinful
• Sin is tied to actions and choices, not involuntary thoughts

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3. Imitating the Opposite Gender

This refers to:

• Dressing like the opposite gender
• Speaking or behaving like the opposite gender intentionally

Some people do this for entertainment or financial gain (e.g., social media, comedy). Islam discourages such imitation, and the Prophet ﷺ warned against it.

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4. Opposite-Gender Intimacy (Lawful in Marriage)

The natural and lawful relationship in Islam is between:

• A man and a woman
• Within marriage

Marriage serves to:

• Build families
• Preserve lineage
• Maintain social stability

Any sexual activity outside marriage is considered sinful.

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5 Types of Categories

#	Type	Gender Status	Choice?	Sin?	Notes
1	Transgender	Male or female	Yes	Yes	Changing gender through actions
2	Intersex	Male or female (dominant determined)	No	No	Born this way
3	Opposite-gender imitators	Male or female	Yes	Yes	Imitation in behavior/dress
4	Opposite-gender intimacy	Male & female	Yes (in marriage)	Only if outside marriage	Natural and lawful in marriage

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Key Points to Remember

• Intersex is natural and not sinful
• Transgender actions involve choice and are judged based on actions
• Islam bases rulings on biological reality
• Feelings are not sinful unless acted upon

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#8. Islam Has Only Two Genders: Male and Female

In Islam, Allah created human beings as:

• Male
• Female

Islamic rulings are based on this fundamental reality.

However, modern discussions often confuse different issues, such as:

• Intersex conditions
• Transgender identity
• Imitation of the opposite gender

These are distinct matters and must not be mixed.

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1. Intersex (Hermaphrodite) Persons

Intersex individuals:

• Are born with mixed biological traits
• Are classified based on dominant characteristics
• Are not sinful

They existed during the time of Muhammad ﷺ, and scholars addressed their rulings.

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2. Transgender Individuals

Transgender individuals:

• Are born male or female
• Choose to change identity or physical characteristics

Islam teaches that altering one’s created biological identity through deliberate action is not permissible.

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3. Imitating the Opposite Gender

This includes:

• Dress
• Behavior
• Speech

Islam discourages this and warns against it.

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4. Opposite-Gender Intimacy (Marriage)

This is:

• Natural
• Lawful only within marriage

Marriage helps:

• Build families
• Preserve society
• Maintain morality

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Final Key Points

• Islam recognizes only two genders
• Intersex individuals are not sinful and are treated with dignity
• Transgender actions and imitation are judged based on actions
• Lawful intimacy exists only within marriage

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#9. Can a Transgender Person Be a Muslim and Practice Islam?

I do not have a definitive answer to this question. I have not come across a clear, direct ruling from past or present major scholars addressing it in a simple form.

A person should not rely on personal opinion in such matters. Instead, one should avoid haste and unnecessary speculation. In most cases, people do not need to know the answer to such specific questions.

However, if someone genuinely needs guidance, then the correct approach is to ask qualified scholars.

How to Seek the Answer

1. Refer to major living scholars, such as:

• Ṣāliḥ al-Fawzān
• Muḥsin al-ʿAbbād

2. If direct access is not possible (which is the case for most people), then:
   Contact well-grounded students of knowledge, such as:

• Ḥasan aṣ-Ṣumālī
• Abu Hakeem Bilal Davis
• Mūsā Richardson
• Abu Iyaad Amjad Rafiq
• Abu Khadeejah

These individuals are known for following the methodology of Ahl al-Ḥadīth / Salafiyyah.

At the same time, it should be understood that such questions are rare and not commonly needed for most Muslims. Therefore, a person should not occupy their mind with issues that do not benefit them.

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#10. Punishment for Transgender Individuals in Muslim Countries

I do not know the detailed ruling regarding this matter.

Allah knows best.

Such issues require qualified scholars and proper legal context, not personal assumptions.

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#11. If a Muslim Changes Their Gender, Do They Remain Muslim?

I do not have a definitive answer to this question.

Allah knows best.

This is a serious matter related to creed and legal rulings, and it must be referred to recognized scholars.

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#12. Islamic Ruling on Transgender Marriage

I do not know the ruling.

Allah knows best.

This issue requires scholarly guidance based on detailed circumstances.

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#13. How Should Muslims Interact with Transgender Individuals?

I do not have a detailed answer.

It is best to ask qualified scholars. Allah knows best.

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Final Note

In complex and sensitive matters like these:

• Avoid speaking without knowledge
• Do not rely on personal opinions
• Refer back to scholars
• Focus on what benefits your دين (religion)

Allah knows best.

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#14. The Two Biological Sexes and the Emergence of “Gender Identity”

Islam teaches that Allāh created human beings as male and female, and this distinction is part of the natural order (fiṭrah) of creation.

Allāh says:

“And (by) Him Who created the male and the female.” (Qur’an 92:3)

Scholars explain that Allāh created living beings in pairs so that life continues, with each gender complementing the other. This natural pairing leads to:

• Tranquility between spouses
• Love and mercy
• The continuation of human life through families

Allāh also says:

“And of His signs is that He created for you from yourselves mates that you may find tranquillity in them, and He placed between you affection and mercy…” (Qur’an 30:21)

Throughout human history, across different civilizations and beliefs, people have recognized that:

• Men and women are biologically different
• These differences complement one another
• Family structures are built upon this natural pairing

From this foundation come:

• Marriage
• Family systems
• Lineage
• Inheritance and property rights

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The Modern Concept of “Gender Identity”

The idea of separating biological sex from identity or behavior is not something known throughout most of human history.

Rather, what is now called “gender identity” is a modern concept that emerged in the mid-20th century.

One of the key figures associated with popularizing these ideas is John Money.

He introduced and promoted concepts such as:

• “Gender identity”
• “Gender role”
• “Sexual orientation”

His theory suggested that:

• Biological sex and personal identity are separate
• Identity is flexible and can be shaped or changed

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The David Reimer Case

To support his ideas, John Money conducted a well-known case involving David Reimer.

• David was born male
• After a medical accident, his family was advised to raise him as female
• Through surgery, hormones, and psychological conditioning, he was treated as a girl

However, the outcome was tragic:

• He experienced severe distress and identity conflict
• Later rejected the imposed identity
• Lived with long-term psychological suffering
• Eventually died by suicide

This case is often cited as evidence that:

• Biological reality cannot simply be reshaped by external influence
• The theory that identity is entirely flexible has serious consequences

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Intersex Individuals: A Separate Matter

It is important to distinguish this discussion from intersex individuals.

• Intersex people are born with ambiguous or mixed biological characteristics
• This is a natural and rare biological condition
• It is not a matter of choice

Islam recognizes such cases and provides rulings:

• A person is classified based on dominant biological characteristics
• There is no blame upon them
• They must be treated with dignity and justice

This should not be confused with modern gender identity concepts.

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Changing Creation and Moral Perspective

The Qur’an warns about altering the creation of Allāh:

“And I will command them so they will change the creation of Allāh…” (Qur’an 4:119)

Scholars explain that this includes altering natural forms in ways that reflect:

• Dissatisfaction with creation
• Following desires over divine guidance

While minor outward changes are mentioned by scholars, modern discussions go further by attempting to redefine the very basis of male and female identity.

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Final Reflection

Islam emphasizes:

• The natural distinction between male and female
• The importance of family and social structure
• Balance between compassion and adherence to divine guidance

At the same time:

• Men and women are equal in their worth before Allāh
• Differences between them are part of divine wisdom

Understanding these principles helps maintain clarity in discussions about modern concepts and ensures that beliefs remain grounded in revelation rather than changing social trends.

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#15. Case Study: Jamie Shupe – A Former Transgender Individual

Jamie Shupe was a retired U.S. Army sergeant who once identified as transgender and later as “non-binary.” He became the first person in the United States to be legally recognized as non-binary.

However, after several years, he publicly stated that this identity was not real for him and chose to return to living as a man.

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His Transition and Experience

Jamie explained that:

• He initially believed he was a woman during a period of serious mental health struggles
• He began taking hormones and sought medical approval for gender transition
• Medical professionals quickly supported and affirmed his new identity

He described that:

• Very little resistance was given by doctors
• One therapist who questioned his decision was removed and criticized
• Most professionals encouraged the transition instead of exploring underlying issues

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Medical and Psychological Impact

Over time, Jamie reported:

• Long-term psychological distress
• Ongoing health complications from hormone treatments
• Feelings that he had been part of a “medical experiment”

He later believed that:

• His situation was influenced by trauma, mental health issues, and personal struggles
• These factors were not properly addressed before medical treatment began

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Shift to “Non-Binary” Identity

After realizing that transitioning did not resolve his struggles:

• He moved from identifying as female to identifying as non-binary
• A court legally recognized him as neither male nor female

This decision brought him:

• Significant media attention and public recognition
• Support from advocacy groups and legal organizations

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Later Realization and Reversal

Eventually, Jamie stated that:

• His non-binary identity was also not based on reality
• He believed biological sex cannot be changed
• He chose to return to his original male identity

He later expressed regret, saying that:

• His situation was not properly treated medically or psychologically
• Many institutions supported his decisions without sufficient scrutiny

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Key Reflection

According to his own account:

• His case shows how identity-based approaches can be affirmed without deeper evaluation
• He believed his experience highlighted serious issues in how such cases are handled
• He ultimately concluded that biological sex remains ثابت (unchangeable)

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Final Statement

Jamie summarized his experience by saying that:

• He had participated in something he later saw as misguided
• His journey caused harm to himself and those around him
• He now wishes to live according to his biological reality

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Summary:

Jamie Shupe, a former U.S. Army sergeant, once identified as transgender and later as non-binary, becoming the first person in America to be legally recognized as neither male nor female. However, after several years, he rejected these identities and returned to living as a man.

He explains that his transition was influenced by personal trauma, mental health struggles, and encouragement from medical professionals who, according to him, did not properly evaluate his condition. He underwent hormone treatments and pursued gender transition, believing it would solve his problems.

Over time, he realized that his experience did not match reality, and he described the entire process as harmful to his mental and physical health. He also criticized the role of medical systems, activists, and legal institutions in supporting his transition without deeper assessment.

Eventually, he abandoned both transgender and non-binary identities, stating that biological sex cannot be changed. He now views his past experience as a mistake and warns others about the consequences of similar decisions.

Source: Read About Jamie, A Former Transgender, “I was America’s first Non-Binary person. It was all a sham! Now, I want to live again as the man that I am.” direct link: https://abukhadeejah.com/a-former-transgender-it-was-all-a-sham/

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#16. Is Changing Your Gender Permissible in Islam?

Sex reassignment surgery or gender transformation is generally prohibited in Islam, except in cases of medical necessity, such as when a child is born with ambiguous genitalia (intersex). In such cases, corrective surgery to align the body with the predominantly biological sex is allowed. However, surgeries intended to change one’s gender from male to female or vice versa are not permitted, as they go against Allah’s creation and can cause serious physical and psychological harm.

Key Points:

1. The Immutable Creation of Allah

• Allah creates every human with a specific male or female body.
• It is impossible to truly change from male to female or vice versa; surgeries only alter the outward appearance.
• Attempting to do so is seen as discontent with Allah’s creation and may lead to anxiety, psychological distress, or even suicide.

2. Following the Devil in Changing Creation

• Feeling internally that one is of a different gender does not justify changing one’s gender.
• Using surgery, medicines, or hormones to change outward appearance violates Islamic teachings.
• One must be content with Allah’s decree and accept the gender they were created with.

3. Permissible Surgery (Intersex Cases)

• If a person is born with hidden or ambiguous genitalia, surgery may be performed to reveal and support their true biological sex.
• Decisions should consider puberty and other signs of masculinity or femininity.
• Rushing surgery without clarity is discouraged; patience and consultation with experts are necessary.

4. When Gender is Established

• If masculinity or femininity is clear and proven, attempting to change gender through surgery is forbidden.
• Male and female bodies are complex, integrated systems created by Allah; altering them does not truly change the inherent sex.
• Surgery in such cases carries risks and no real benefit, and psychological issues may persist.

5. When Gender is Unclear

• If outward appearance suggests one gender but internal feelings suggest another, consultation with experienced doctors is required.
• Only if experts determine a true biological discrepancy may corrective surgery be considered, but it is not a true sex change—it only reveals the individual’s natural traits.
• If uncertainty remains, surgery should be avoided, and the person should seek patience, faith, and prayer, trusting in Allah’s wisdom.

Conclusion:

• Islam emphasizes accepting and respecting Allah’s creation.
• Sex change surgery for non-medical reasons is prohibited.
• Intersex cases may receive corrective treatment according to biological reality, while transgender identity cannot justify altering one’s gender.

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# 17.Reality of Transgender Identity: Sharīʿah and Societal Consequences

Determination of Male and Female Gender

Gender—male or female—is determined at conception based on the chromosomes contributed by the parents. These chromosomes guide the development of internal and external organs, as well as hormonal structures, which become noticeable at birth or puberty. However, medical anomalies can sometimes lead to sexual ambiguity, appearing either at birth or later in life.

Who Are Intersex (Hermaphrodite) Individuals?

Intersex individuals are born with sexual ambiguity to varying degrees. In Islamic law, their gender is determined according to the predominantly physical traits. They should be treated with respect, dignity, and allowed to live honorably. Medical interventions, including hormones and surgery, may assist in aligning their physical traits with their predominant gender.

Who Are Cisgender Individuals?

Cisgender people are those whose biological and physical sex aligns with their gender identity. They are content with their natural gender, representing the majority of men and women in society.

Who Are Transgender Individuals?

Transgender individuals are biologically male or female but experience dissatisfaction with their gender due to psychological conflict, social influence, or personal preference. This is known as Gender Dysphoria. Some fully adopt the appearance of the opposite gender, while others identify as non-binary, meaning neither male nor female.

Transgender Identity and Islamic Rulings

Islam has specific laws for men and women regarding ḥijāb, gender interactions, marriage, and inheritance. Changing one’s gender identity raises many Sharīʿah and social concerns:

• Can a biologically male person identifying as female enter women-only spaces such as bathrooms, gyms, or swimming pools?
• If such a person marries a man, does this constitute homosexuality, which is prohibited in Islam?
• No surgery or hormone treatment can truly change biological gender; only the physical appearance is altered.

The Reality Behind Transgender Laws

Western transgender laws mainly protect those who voluntarily choose to change their gender, not intersex individuals. These laws also extend protection to homosexuality.

Future Risks of Transgender Ideology

The complications do not end with a gender change:

• A transgender woman (biologically male) might use a woman’s egg and have it implanted in another woman’s womb, raising questions about lineage and parentage.
• In some Western countries, close female relatives may carry pregnancies for their sons or brothers after same-sex marriages, disrupting traditional family structures.
• Extreme cases, like “furries,” illustrate how gender and identity ideologies can extend beyond humans, even aligning sexual identity with animals.

Pakistan’s Transgender Law of 2018

The 2018 Pakistani law recognizes gender identity as a personal right, allowing individuals to declare their gender without medical verification. Critics argue this law does not prioritize intersex individuals and instead enables voluntary gender transitions.

Impact on Pakistan’s Future

If similar practices to the West, such as gender-change ceremonies for children, occur without safeguards, it may pose a serious risk to societal structure in Pakistan.

The Choice Is Yours

This is not only a political or social concern but also a question about the future of society and humanity. Will we remain silent, or will we advocate for necessary reforms to protect family, faith, and societal integrity?

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Continue…wait for the article 20. See all the articles of this series here: SunniSalafi.com - direct link series: https://sunnisalafi.com/series/reality-of-lgbtq

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