When Being Transgender Becomes a Choice

When Being Transgender Becomes a Choice

The transgender phenomenon is widespread these days. Some circles, consciously or unconsciously, promote their existence to the point that their entity is gradually considered normal by society. In fact, some transgender individuals tend to move aggressively to gain recognition and obtain validation for their actions in the eyes of the public. They do not hesitate to bring up the name of God and humanity to justify the legality of the steps they take, solely to satisfy their desires that have deviated from their primordial nature (fitrah) from the beginning. They are merely a group of homosexuals or lesbians attempting to satisfy the egoism of their lust by changing their biological sex and hiding behind the pretext of "inner demands" that they narrate to the public.

Transexualism in Islamic Literature

In truth, transsexualism is not recognized in classical Islamic literature. This is because transsexualism began to be known only when the medical world advanced in the late 20th century or early 21st century, specifically in the field of medical surgery. This advancement was not exempt from commercial values, which were eventually used by homosexuals or lesbians to support their deviant sexual orientation. This was coupled with the backing of several circles that helped them both morally and materially in the name of human rights and freedom of expression. Such things began to flourish in the Western world until the majority of the Western population legalized it. Some countries even guarantee and provide protection to transsexual individuals under the pretext of being transgender, using humanity as an excuse. This act, which is considered immoral in all religions of the world, was eventually imported to the East and began to show its existence, particularly in regions where the religious atmosphere is still strong, such as Muslim-majority countries.

There are several legal issues discussed by earlier scholars whose substance is similar to this transgender case, namely the ruling on the khuntsa—those born with ambiguous genitalia or lacking clarity regarding their sex (gender). This case is indeed considered an abnormality, although this issue has been thoroughly discussed by the scholars. Naturally, the legal conclusions regarding the khuntsa cannot be applied to transgender individuals who undergo transsexual procedures. This is because transgender individuals do so by their own choice, not due to physical or medical necessity.

The Islamic Philosophy on the Utilization of the Body

Islam is not a teaching that promotes liberalism among its adherents, where followers can do whatever they please as long as they do not interfere with the privacy of others. Liberalism itself completely contradicts Islamic teachings from various aspects. Just as the name "Islam" itself etymologically means submitting oneself and surrendering (to Allah), a Muslim is likewise required to surrender their entire soul and body to Allah Ta'ala, so that no one may regulate their body and soul except Allah. One is only permitted to use their body and soul in accordance with the desire and will of Allah Ta'ala, because in reality, the body and soul belong absolutely to Allah, not to oneself. This means that one is only allowed to use, direct, and utilize their entire body and soul based on the regulations and guidelines from Allah Azza wa Jalla. This is why Allah says:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَmَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

“Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.'” (QS. Al-An’am: 162/163)

This is the philosophical foundation of why Allah forbids His servants from committing suicide, harming themselves, practicing abortion, committing adultery, and so on, even regulating which food and drink are permissible for human consumption and which are not. Although, if weighed by the logic of "freedom" and human rights "Western version," all of those things are perfectly acceptable to do. According to that logic, the human body belongs absolutely to the individual, so humans can do whatever they want to their bodies as they please, as long as it does not disturb another person. This kind of logic infects Western society in general, which is why until now they have been unable to solve the severe decay of the social order in their communities, reflected in the high rates of criminality and personality disorders in their various countries, despite their advancements in technology and science.

Meanwhile, Islam has its own foundational belief and perspective regarding the relationship between humans and their own bodies—the belief that the One who has the right to regulate the soul and body is Allah; the belief that humans are not the absolute owners of their bodies, and that the body is merely a trust (amanah) given to them; the belief that no one is allowed to alter their body except Allah. This foundational belief that the human body belongs to Allah is what most Muslims today do not, or perhaps fail to, understand—a monotheistic belief (tauhid) that has not been deeply absorbed by everyone who claims to profess Islam.

Included in this matter is the issue of transsexual operations performed on a transgender basis, namely when someone changes their biological sex based on their own choice and desire, not to remove an existing harm (mudharat) from themselves or as a result of an abnormality affecting them (1). A person has no right to change anything about their body except with the permission of its Creator or based on His regulations.

Islam, Transsexuals, and Transgender

Transsexualism is the act of altering one's genitalia regardless of the reason. Meanwhile, transgender refers to a person who feels trapped in the wrong biological body. This is what is mentioned in several contemporary references that distinguish between transsexual and transgender. However, in common usage, transgender is applied to anyone who deliberately and by their own desire undergoes a sex change through medical surgery (transsexual). Thus, transsexual and transgender are virtually identical when viewed from the perspective of how the terms are commonly used.

Islam never discusses the distinction between transsexual or transgender, just as it never disputes the difference between sex and gender. In Islam, the issues surrounding sex and its orientation, as well as gender and its problems, have been completely resolved. The final conclusion is that a person's sexual behavior must follow the demands of their biological gender. This is because gender is the primordial nature (fitrah) that Allah has established, to which humans must submit without choice, whereas sexual orientation is something that can be handled and managed. This means that every human must strive to subject their sexuality (read: desires) in accordance with the demands of the biological gender that Allah has created for them, whether they like it or not, rather than changing their gender to suit the demands of their sexuality or lust. A human is not permitted to change the gender Allah has created for them if that gender is already clear—not due to an abnormality—simply because of the sexual orientation they choose. In some cases, it turns out that a homosexual orientation can be "cured"; even some former "sufferers" emphasize that homosexuality is a choice. Naturally, the management of people trapped in a wrong sexual orientation must involve psychological experts and religious authorities, particularly Islam (2), rather than merely relying on medical research and visible factors. Therefore, it is not an exaggeration to conclude that the pretext of being transgender or "trapped in a different body" is merely an excuse of lust narrated by homosexuals and lesbians to legalize the sexual deviance they practice (3). This is because the problem of sexual orientation is predominantly psychological and related to a person's mindset, not their physical form. Thus, what needs to be handled and cured is their soul, heart, and way of thinking, not their physical body. The Messenger of Allah said:

ألا وَإِنَّ فِي الجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الجَسَدُ كُلُّهُ، أَلاَ وَهِيَ القَلْبُ

“Beware, in the body there is a piece of flesh; if it is good, the whole body is good, and if it is corrupt, the whole body is corrupt, and behold, it is the heart.” (HR. Al-Bukhari: 52 and Muslim: 1599 from An-Nu’man bin Basyir)

The Prohibition of Transsexualism on a Transgender Basis

Altering one's genitalia falls under changing the creation of Allah. Altering Allah's creation without His permission is one of Satan's primary targets to plunge humans into His wrath. This is one of Satan's agendas and declarations that he will strive to execute upon humanity. Allah says:

إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا (117) لَعَنَهُ اللَّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا (118) وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِنْ دُONِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا 

“They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan, whom Allah has cursed. For he had said, 'I will surely take from among Your servants a specific portion. 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.” (QS. An-Nisa: 117-119)

This verse explicitly explains that altering whatever Allah has created without guidance from Allah is forbidden, because that is one of Satan's plans against humans. Thus, performing transsexual procedures without a reason justified by Sharia is one of Satan's targets that he sets for humanity. Consequently, it is crystal clear that transsexual behavior solely for transgender reasons is the handiwork of Satan, whom Allah has cursed. This is further reinforced by the words of the companion Abdullah bin Mas’ud as narrated by Alqamah:

لَعَنَ اللَّهُ الوَاشِمَاتِ وَالمُوتَشِمَاتِ وَالمُتَنَمِّصَاتِ وَالمُتَفَلِّجَاتِ لِلْحُسْنِ المُغَيِّرَاتِ خَلْقَ اللَّهِ فَبَلَغَ ذَلِكَ امْرَأَةً مِنْ بَنِي أَسَدٍ يُقَالُ لَهَا أُمُّ يَعْقُوبَ، فَجَاءَتْ فَقَالَتْ: إِنَّهُ بَلَغَنِي عَنْكَ أَنَّكَ لَعَنْتَ كَيْتَ وَكَيْتَ، فَقَالَ: وَمَا لِي أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 

“May Allah curse the women who do tattoos and those for whom tattoos are done, those who pluck their eyebrows and those who file their teeth for the sake of beauty—those who alter the creation of Allah.” This statement reached a woman from Bani Asad called Ummu Ya’qub. She came and said, “It has reached me that you cursed such and such?” Abdullah bin Mas’ud replied, “Why should I not curse those whom the Messenger of Allah ﷺ has cursed.” (HR. Al-Bukhari: 4886 and Muslim: 2125)

Imam Ibnu Hajar Al-Haytami Al-Shafi'i placed the prohibition contained in the hadith above among the major sins, specifically major sins number 81, 82, and 83. Then he stated:

تَنْبِيهٌ: ذَكَرَ هَذِهِ كُلَّهَا مِنْ الْكَبَائِرِ، وَهُوَ مَا جَرَى عَلَيْهِ شَيْخُ الْإِسْلَامِ الْجَلَالُ الْبُلْقِينِيُّ فِي الْأَوَّلَيْنِ وَغَيْرُهُ فِي الْكُلِّ...

“Important Note: The inclusion of all these as part of the major sins is the position maintained by Syaikhul Islam Jalaluddin Al-Bulqini regarding the first two acts (hair extensions and tattooing) and by other scholars regarding all of them. This is what is apparent (zhahir), because among the signs of an act being a major sin is the presence of a curse, and the authenticity of the hadiths containing a curse for all of them is well known.” (Az-Zawajir ‘an Iqtiraf Al-Kabair, 1/234)

Imam Ibnu An-Nahhas cited Abu Ja’far Ath-Thabari: “In the hadith of Ibnu Mas’ud, there is a proof that it is not permissible to alter anything from the creation that Allah Ta’ala has fashioned, whether by addition or subtraction, simply out of a desire to look beautiful before a husband or other humans.” (Tanbih Al-Ghafilin, 1/300)

If a person who gets tattooed, files their teeth, or plucks their eyebrows is cursed in such a manner despite the change being minimal, then what about a person who alters their genitalia? If all of that constitutes a major sin and invites a curse despite the modification being small, then what about a person who deliberately removes or tampers with their genitalia just so they can appear as a woman? Likewise, what about someone who intentionally alters their hormones, vocal cords, and other body parts? All of this indicates that transsexual operations are originally forbidden (haram), cursed, and constitute a major sin that destroys its perpetrator if done without a valid reason.

Condemnation for Transgender Behavior

Generally, transsexual operations performed by self-proclaimed transgender individuals are done to realize the search for their desires' identity. They feel that if they succeed in changing their biological sex, they will become complete human beings. Instead of submitting and learning to control their sexual orientation to return to normal, they instead use the sexual orientation—which they claim comes from God—as a justification to validate the transsexual steps they take. It is as if God made a mistake by placing them in the wrong biological body. Do they wish to dictate to God, blame Him, and criticize Him? Exalted is Allah far above what they describe.

If the curse upon the one who performs transsexual procedures without a valid reason is clear, that in itself also becomes a curse upon the objective of the transsexual act itself, namely cross-dressing and imitating the behavior of a gender that is originally not theirs. The Prophet ﷺ said:

ثَلَاثَةٌ لَا يَنْظُرُ اللَّهُ عَزَّ وَجَلَّ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ الْعَاقُّ لِوَالِدَيْهِ وَالْمَرْأَةُ الْمُتَرَجِّلَةُ وَالدَّيُّوثُ

“There are three groups whom Allah 'Azza wa Jalla will not look at on the Day of Resurrection: the one who is undutiful to his parents, the woman who imitates men, and the dayyuts (the cuckold who shows no jealousy over his womenfolk).” (4) (HR. An-Nasai: 2562 from Abdullah bin Umar)

The companion Abu Hurairah said:

لَعَنَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الرَّجُلَ يَلْبَسُ لِبْسَةَ الْمَرْأَةِ، وَالْمَرْأَةَ تَلْبَسُ لِبْسَةَ الرَّجُلِ

“The Messenger of Allah cursed the man who wears women's clothing and the woman who wears men's clothing.” (HR. Abu Dawud: 4098)

The companion Abdullah bin Abbas said:

لَعَنَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ المُخَنَّثِينَ مِنَ الرِّجَالِ، وَالمُتَرَجِّلاَتِ مِنَ النِّسَاءِ، وَقَالَ، أَخْرِجُوهُمْ مِنْ بُيُوتِكُمْ

“The Prophet ﷺ cursed effeminate men who intentionally imitate women and masculine women who intentionally imitate men.” He said, “Expel them from your houses!” (HR. Al-Bukhari: 6834)

The threats and condemnations in these hadiths are very clear, ranging from the threat of not entering Paradise to the curse from the Messenger of Allah. This shows how immense the sin of such actions is. Imam Adz-Dzahabi included this behavior in his book "Al-Kabair (The Major Sins)" under Chapter of Major Sin Number 33. Likewise, Al-Haytami categorized it under major sin number 107, and Imam Ibnu Nahhas also mentioned it as part of the major sins. (5)

This behavior is condemned regardless of whether the person performs prayers or not, and whether they are Muslim or not. The Messenger of Allah still condemned them despite whatever good they might have done. The companion Abu Hurairah narrated:

أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُتِيَ بِمُخَنَّثٍ قَدْ خَضَّبَ يَدَيْهِ وَرِجْلَيْهِ بِالْحِنَّاءِ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَا بَالُ هَذَا؟ فَقِيلَ: يَا رَسُولَ اللَّهِ، يَتَشَبَّهُ بِالنِّسَاءِ فَأَمَرَ بِهِ فَنُفِيَ إِلَى النَّقِيعِ فَقَالُوا: يَا رَسُولَ اللَّهِ، أَلَا نَقْتُلُهُ؟ فَقَالَ: إِنِّي نُهِيتُ عَنْ قَتْلِ الْمُصَلِّينَ

“A man who had dyed his hands and feet with henna was brought to the Prophet ﷺ. The Prophet asked, “What is the matter with this person?” It was replied, “O Messenger of Allah, he intentionally imitates women.” So he ordered him to be banished to An-Naqi’. They (the companions) asked, “O Messenger of Allah, should we not kill him?” He replied, “I have been forbidden from killing those who offer prayers.” (HR. Abu Dawud: 4928)

This hadith shows that effeminate men during the time of the Prophet still performed prayers. However, that did not prevent the Prophet from condemning them or even ordering them to be distanced from the Muslim community. If such behavior is condemned to the point of being cursed by the Messenger of Allah when it only involves imitating women in appearance, clothing, and adornment, then what about a person who explicitly changes their genitalia permanently to resemble a woman entirely?!

There is a narration from the Prophet—though its grade is very weak—that hints at the emergence of people who would alter their sex. It is as if transsexual acts under the guise of transgenderism would appear later, and it has indeed happened in this era, where effeminate individuals are capable of modifying their bodies to look completely like women.

أَرْبَعَةٌ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَأَمَّنَتِ الْمَلَائِكَةُ: رَجُلٌ جَعَلَهُ اللهُ ذَكَرًا فَأَنَّثَ نَفْسَهُ وَتَشَبَّهَ بِالنِّسَاءِ، وَامْرَأَةٌ جَعَلَهَا اللهُ أُنْثَى فَتَذَكَّرَتْ وَتَشَبَّهَتْ بِالرِّجَالِ...

“There are four people who are cursed in this world and the Hereafter, and the angels say 'Amen' [to the curse]: a man whom Allah made male but who makes himself effeminate and imitates women, a woman whom Allah made female but who makes herself masculine and imitates men...” (HR. Ath-Thabarani in Al-Kabir: 7827 from Abu Umamah Al-Bahili).

Al-Hafizh Al-Haitsami stated: “In its chain of narration is Ali bin Yazid Al-Alhani, and he is matruk (his hadiths are abandoned) (6).” This hadith is very weak, but its meaning is correct because it manifests in this era.

Imam Ibnu Hajar Al-Haitami explained:

وَالصَّحِيحُ بَلْ الصَّوَابُ مَا قَالَهُ النَّوَوِيُw مِنْ الْحُرْمَةِ بَلْ مَا قَدَّمْته مِنْ أَنَّ ذَلِكَ كَبِيرَةٌ...

“The correct and accurate view is what An-Nawawi said regarding its prohibition, and indeed what I have previously mentioned that it is a major sin... It is known from the report of the effeminate man dyed with henna, whom he ﷺ banished for imitating women by dyeing his hands and feet, that a man dyeing his hands or feet with henna is forbidden, and rather it is a major sin based on what was mentioned therein regarding imitating women.” (Az-Zawajir ‘an Iqtirafi Al-Kabair, 1/257)

This curse does not only apply to the transgender individual, but also to their spouse and family, as long as they do not take a firm stand, do not try to educate the perpetrator to repent, or if they approve of and are pleased with the transgender individual's actions out of pity or other reasons. Imam Adz-Dzahabi stated:

وَلِزَوْجِهَا إِذَا أَمْكَنَهَا مِنْ ذَلِك أَيْ رَضِي بِهِ وَلَمْ يَنْهَهَا لِأَنَّهُ مَأْمُورٌ بِتَقْوِيمِهَا عَلَى طَاعَةِ اللهِ...

“And [the curse is] upon her husband if he enables her in that, meaning he is pleased with it and does not forbid her. Because he is commanded to correct her towards the obedience of Allah and forbid her from disobedience, based on the word of Allah: 'Protect yourselves and your families from a Fire whose fuel is people and stones.' (QS. At-Tahrim: 6). Meaning, discipline them, teach them, and direct them to obey Allah and forbid them from disobeying Allah, just as that is obligatory upon you regarding your own selves.” (Al-Kabair, 1/135)

Conclusion

Those who undergo transsexual procedures (sex-change operations) without a valid reason incur two curses: the curse for altering the creation of Allah and the curse for imitating the opposite sex. This curse also extends to their family if they approve of the act. This includes anyone who condones the behavior, such as those who voluntarily call transgender individuals by terms like "mother," "aunt," and other titles exclusively reserved for women. Doing so gladdens the hearts of these transgender individuals and makes them feel that their accursed actions are correct.

This is perhaps why the Prophet banished them, so that their behavior would not infect other Muslims specifically, or humanity in general. They do not merely spread and become a bad example for others, but they also aggressively celebrate their behavior to gain validation from the masses. This is what is happening now.

All of this explanation does not mean calling for these people to be discriminated against or hated. Rather, they should be managed and awakened so that they want to repent and return to their primordial nature (fitrah) through preaching (da'wah), education, and proper handling in accordance with Islamic teachings, alongside psychological therapy using a friendly social approach and wise counseling. This is the wisdom behind why the Prophet ordered them to be banished. Let this be a reflection for anyone fallen into transgender behavior and its like. For Allah does not decree a trial and a problem aimlessly; rather, He will also provide a way out for servants who wish to draw close to Him and think well of Him.

وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا

“And whoever fears Allah—He will make for him a way out.” (QS. Ath-Thalaq: 2/4)