The Islamic Perspective on The Identity of Human Nature and Transgenderism

Abstract

    The identity of human nature is an age-old discussion, which has been tackled by many religions, philosophies, and sciences. In Islam, human identity is seen as a complex combination of physical, psychological, and spiritual factors that are unique to everyone. Transgenderism, on the other hand, is a modern concept that challenges the traditional binary perceptions of gender. It has become a subject of worldwide debate, particularly in social and legal contexts. So, this paper explores the Islamic perspective on the identity of human nature and transgenderism. The concept of gender identity is becoming increasingly prevalent in contemporary society, and there is a growing need to understand how different cultures and religions perceive it. Islam is one such religion that provides a unique perspective on gender identity, and this paper seeks to examine its definite stance on transgenderism. Through an analysis of the Holy Quran and the Hadith, a collection of sayings and actions of the Prophet Muhammad, this paper discusses the Islamic view of human nature and how it pertains to gender identity. It also examines the Islamic perspective on transgender individuals and their place within society. This paper concludes that while Islam recognizes the importance of biological sex, it also emphasizes the importance of treating all individuals with respect and compassion.

Keywords: Human Nature, Gender Identity, Transgenderism, Islam, Respect and Compassion

The Islamic Perspective on The Identity of Human Nature and Transgenderism

    According to Islamic teachings, human beings are complex creatures born with a physical body, mind, and a soul. The physical body is the part that is visible to the naked eye, while the mind and the soul are the intangible parts of an individual that make up their personality, thoughts, and emotional state. The Holy Quran says that Allah created man with a "right proportion", which means that every individual has been tailored to fit their unique identity.

    Islam also teaches that every individual is born pure and free from sin. However, as they grow up and become exposed to their environment, they begin to make choices that either bring them closer to God or further away from Him. The Quran states that everyone is accountable for their actions and choices, and Allah will judge them on the Day of Judgment according to their deeds.

Human Nature in the Quran

    When we examine the Quran, we see that the essence of the human being is explained in two levels; in the first level, humans are addressed with the Arabic word ‘Bashar’ which refers to his physical being. The other reference is ‘Insan’ which defines human’s metaphysical nature. While their physical component binds human beings to the system set in nature by Allah, their metaphysical nature enables them to be the best representatives of Allah on earth from the point of view to reflect divine names and attributes.

    When Adam and Eve ate the forbidden fruit mankind’s adventure started on earth and the essence of time which was previously monotonous changed for them and it became good versus evil, beauty versus ugliness etc. for them. Allah taught the names of all things to Adam and with this knowledge and understanding of their meanings Adam gained metaphysical qualities and characteristics beyond his physical self. After this endowment, Bashar (which refers to the physical side of humans) developed into Insan (which is the metaphysical aspect of humans) at a conscious and cognitively apt level. Following this event, Adam’s private parts became apparent to him (referring to his morality). After this freedom to disobey Allah, humankind have started to act with their free will and were given the ability for happiness, disobedient and to implore to Allah to be forgiven. From that moment, the notion of time has been evaluated according to their good or evil acts and it lost its meaning as the real reason for existence or non-existence for them. The result of their creation was free but responsible beings. The Quran explains their creation and achievement of high status in the following verses:

“Remember (when) your Lord said to the angels: ‘I am setting on the earth a vicegerent.’ The angels asked: ‘Will you set therein one who will cause disorder and corruption on it and shed blood, while we glorify You with Your praise (proclaim that You are absolutely free from any defect and that all praise belongs to You exclusively,) and declare that You alone are all-holy and to be worshipped as Allah and Lord.’ He said: ‘Surely I know what you do not know.’ (Having brought him into existence, Allah) taught Adam the names, all of them. Then (in order to clarify the supremacy of humankind and the wisdom in their being created and made vicegerent on the earth), He presented them (the things and beings, whose names had been taught to Adam, with their names) to the angels, and said, ‘Now tell Me the names of these, if you are truthful (in your praising, worshipping, and sanctifying Me as My being Allah and Lord deserves).’ (In acknowledgement of their imperfection, and their perception of the truth of the matter, the angels) said: ‘All-Glorified You are (in that You are above having any defect and doing anything meaningless, and Yours are all the attributes of perfection). We have no knowledge save what You have taught us. Surely You are the All-Knowing, the All-Wise.’ (In order to demonstrate the superiority of humankind more clearly, Allah) said: ‘O Adam, inform them of these things and beings with their names.’ When he (Adam) informed them with their names, He said (to the angels), ‘Did I not tell you that I know the unseen of the heavens and the earth, and I know all that you reveal and all that you have been concealing?’”

    Muhyiddin ibn Arabi, the great Sufi master of the thirteenth century, defines that among the reflections of Allah in the universe the human being is the most polished and capable mirror which shows Allah. For him, humankind consists of two parts; the first part is Haqq (the ultimate reality), and the second part is aalam (the universe). The physical component is aalam and the spiritual or metaphysical component is the image of Allah (surah al-Rahman) which is strongly related with the spirit that Allah has breathed into the body. This theory explains both the goal of creation and vicegerency of humankind who has the free will, conscience, intellect, and knowledge. According to this definition, human being is not only the most capable mirror which reflects Allah to the best of his or her potential but also an index to the entire universe. For this reason, he even names every person as a unique universe, a microcosm. So, Allah manifest His names, attributes, and essential qualities in the universe but also in every human nature therefore the universe and human nature are two separate mirrors which reflect and indicate the Divine. For this reason, Muslim Sufi scholars deem every human being as a unique universe. The unique elements which give them this high status are related to their metaphysical nature and in particular the human capacity for knowledge and its attainment. With this capacity they can learn about almost everything in the universe and as well as the names, attributes, and essential qualities of Allah. According to the Quran, mankind has some responsibilities towards their Creator and to the other beings. Thus, Allah gave them the capacity to carry out their duties. The Quran rejects those theories which impede thought and responsible action and rather promotes the understanding of the exalted value that human beings have been created for – the representative of Allah on earth. It emphasizes the achievement of a perfected ego is only possible by actualizing its innate capacities and unleashing them. With perfected ego they can contribute towards a matured appreciation of the universe. The history of humankind is indicative of such capacities that were proven through the ages and continual levels of human progress across times.

Gender Identity

    Gender identity is a complex and sensitive topic in many cultures, including Islam. While Islamic teachings emphasize the importance of biological sex, there is also a recognition that individuals may have different gender identities that do not necessarily align with their biological sex.

    The Islamic view of gender is based on biological sex. According to Islamic teachings, men and women have different roles and responsibilities in society, as well as in the family. Men are generally considered the protectors and providers, while women are the caregivers and nurturers. This view is reflected in many aspects of Islamic culture, including dress codes, social norms, and legal codes.

    However, there is also a recognition that individuals may have different gender identities that do not necessarily align with their biological sex. This is known as gender dysphoria, and it is a condition in which a person experiences distress or discomfort due to a mismatch between their gender identity and their biological sex.

    In Islam, the recognition of gender dysphoria is not explicitly addressed in the Quran or the Hadith, a collection of sayings and actions of the Prophet Muhammad, but there is a recognition that it is a real and valid experience for some people.

    One of the most cited examples of gender identity in Islam is the concept of mukhannathun, which refers to men who are effeminate or have feminine qualities. While mukhannathun were traditionally stigmatized in Islamic society, there is a growing recognition that they may have a different gender identity than their biological sex. Some scholars argue that mukhannathun should be allowed to express their gender identity in a way that is consistent with their true selves.

    Similarly, there is a recognition that some women may have a more masculine gender identity. While this is less common in Islamic society, there are examples of women who have traditionally male roles, such as soldiers or leaders. In some cases, these women may be celebrated for their strength and leadership qualities, rather than stigmatized for deviating from traditional gender roles.

Perceptions of Femininity and Masculinity in Islam

    Islam recognizes the differences between male and female physical and biological characteristics; however, it does not limit the concept of femininity and masculinity to only these aspects. According to Islamic teachings, femininity and masculinity are determined by various factors such as personality, character, and behavior.

    Islamic scholars consider modesty, chastity, humility, and temperance as essential characteristics of femininity. Women are seen as nurturing, compassionate, and supportive of their families. Muslim women are also highly encouraged to develop their intellectual and spiritual selves. The Prophet Muhammed (PBUH) considered his wife Ayesha as a prominent scholar who gave exceptional advice to the Islamic community.

    Masculinity, from an Islamic perspective, is not based on physical prowess but rather inner qualities such as courage, responsibility, and self-discipline. Men are encouraged to lead their families with wisdom and to be kind, just, and merciful. Men are also considered protectors of their families and communities.

    Islam is a religion that has been the subject of many discussions regarding the perceptions of femininity and masculinity. While some people believe that Islam has strict gender roles and stereotypes, others argue that Islam promotes gender equality and empowerment.

    Firstly, it is important to understand that Islam does have prescribed gender roles. Men are expected to provide for their families, while women are expected to take care of the household and children. However, this does not mean that women are inferior to men. In fact, Islam emphasizes the importance of treating women with respect and kindness. Men and women are equal in the eyes of Allah and should be treated as such. Allah says, “Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allah, and with Allah is the best of rewards.”

    One of the most cited examples of the perception of femininity in Islam is the requirement for women to wear a hijab. Many people believe that this requirement is oppressive and limits women’s freedom. However, the hijab is a symbol of modesty and piety in Islam. It is also seen as a form of protection for women, who may be objectified or harassed if they do not cover themselves. Moreover, it is not just women who are expected to dress modestly. Men are also expected to dress modestly and behave in a respectful manner towards women.

    In terms of masculinity, Islam emphasizes the importance of being a responsible and caring husband and father. Men are expected to provide for their families and treat their wives with kindness and respect. This does not mean that men are superior to women, however. Rather, it emphasizes the importance of mutual respect and cooperation between spouses.

Mukhannath and Khuntha

    The words mukhannath and khuntha are both derived from the Arabic root kh-n-th which denotes various meanings. Works of lexicography generally explicate the root kh-n-th by using the terms takassur and tathanni, which can both be rendered as “pliability,” “languidness,” or “suppleness.” In a hadith narrated by both al-Bukhari and Muslim, ʿAʾisha (ra) reports that during the Prophet’s last moments, he rested with his body falling limp into her lap inkhanatha fi ḥijri), using the cognate inkhanatha to describe his limbs as having become flaccid, or limp, in her lap. Other definitions speak of an inversion, as one may invert the mouth of an animal skin used for drinking (ikhtinath al-asqiya), a practice that the Prophet forbade.

    Of the two categories of gender ambiguity drawn from the root kh-n-th, only the term mukhannath appears in hadith reports. In some reports, the Prophet is recorded as cursing “effeminate men and mannish women (al-mukhannathin min al-rijal wa’l-mutarajjilat min al-nisaʾ).” A number of the “cursing” reports include additional instruction to “evict them (i.e., the mukhannathun and the mutarajjilat) from your homes.” In a hadith reported in al-Ṭabarani, the Prophet describes as cursed in this world one whom “Allah has made a man then he feminized himself and imitated women.” In another “cursing” report, the Prophet states that “three will never enter paradise,” including the “mannish woman” (al-rajila min al-nisaʾ) as one of the accursed three categories. In other reports, a mukhannath man named Heet is said to have had permission to sit in the private assemblies of women—until, that is, he revealed the physical features of one of the women to a man in the company of the Prophet whilst suggesting her to the man for marriage. Upon hearing Heet’s depiction of the woman’s physical features, the Prophet forbade him from the women’s assemblies and, in some reports, banished him to the outskirts of the city. In one hadith related by al-Bukhari, al-Zuhri (d. 124/741) remarks as a matter of opinion that one should not pray behind a mukhannath unless necessary.

    In a report recorded in the Sunan of Abu Dawud, the Prophet encounters a mukhannath who has dyed his hands and feet with henna. Upon witnessing the man’s dyed limbs, the Prophet inquires of others as to why the man has done this, to which they respond, “He imitates women.” Afterwards, the Prophet decides to banish this man to a town called Naqiʿ.

    In yet other reports related in the Sunan of Ibn Majah and al-Tirmidhi, the Prophet specifies a punishment of twenty lashes for falsely accusing someone of being a mukhannath. Finally, in a few lesser known hadith collections, the Prophet is described as “not entering homes in which a mukhannath was present.”

Transgenderism in Islam

    Transgenderism is a concept that challenges the traditional binary perceptions of gender. It is a relatively new phenomenon, and as such, there are no direct references to it in the Quran or the Hadith. However, the issue of gender identity and sexual orientation is briefly mentioned in the Quran.

    The Quran mentions that Allah created human beings in pairs, which can be interpreted as male and female. This binary view of gender is also reflected in Islamic teachings surrounding marriage, where the union is only valid between a man and a woman.

    Therefore, it is understandable that transgenderism would be viewed with suspicion in Islamic culture. Many Muslim societies see transgenderism as a psychological disorder.

    The contemporary distinction between biological sex and psychological or cultural gender might have some elements of truth to it (for example, it is correct that some aspects of traditional gender roles are culture based). However, to claim that “gender” in its entirety is a cultural construct bearing no essential relationship to biological sex is simply incorrect. The very DNA of the male and the female is different. It is precisely because males and females are different-physically, physiologically, biologically, emotionally, and in so many other ways—that the Islam clearly delineated the broad outlines of responsibilities of each gender.

    Therefore, the contemporary claim that gender is an imaginary or cultural human construct, with no necessary link to biological sex, is untenable considering Scripture, the Sharīʿah, biology, common sense, and the cumulative history of mankind.

    Therefore, those who wish to abide by the Sharīʿah must identify their gender with their biological sex (this includes the issue of personal pronouns) and live by the rulings associated with that gender.

    It is possible that a person may be sexually attracted to members of their own sex, either exclusively or partially (covering the various stages of demi-, bi-, and pan-sexualities typically discussed by modern practitioners). Feelings that are beyond one’s control are not in and of themselves sinful, nor should any person consider his or her primary identity to be defined by his or her sexual orientation. A person who experiences same-sex attractions is no less of a believer than anyone else; indeed, such persons might even be stronger in faith if they maintain an Islamic identity and struggle, as is the calling of all Muslims, to live a life true to Allah and remain faithful to His noble Sharīʿah. It is also possible that one has no sexual feelings or inclinations at all (referred to as “asexuality”). There is no sharʿī ruling associated with being asexual by way of either prohibition or reprehensibility.

References

Quran 95:4

Quran 2:134

Quran 2: 30-33

Muhyiddin ibn Arabî, Fusûsu’l-Hikam, ed. Abu’l-Ala Afifi, Daru’l Kutubi’l Arabi, Beirut, 2002, p. 55.

Ibn Arabî, Fusûsu’l-Hikam, p. 55.

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Quran 3: 195

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Ibn Manẓur, Lisan al-ʿarab, 1 ed., 6 vols. (Cairo: Dar al-Maʿarif, .1272 ,)1429/2008

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Ṣaḥiḥ al-Bukhari, no. 5546

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Ṣaḥiḥ al-Bukhari, no. 4069

Ṣaḥiḥ al-Bukhari, no. 663

Abu Dawud al-Sijistani, Sunan Abi Dawud, ed. Muḥammad b. Ṣaliḥ al-Rajiḥi (Riyadh: Bayt al-Afkar al-Dawliyya, n.d.), no. 4928.

Muḥammad b. Yazid Ibn Majah, Sunan Ibn Majah, ed. Muḥammad Fuʾad ʿAbd al-Baqaʾ, 1 ed., 2 vols. (Cairo: Dar Iḥyaʾ al-Kutub al-ʿArabiyya, n.d.), no. 2568 and Muḥammad b. ʿIsa al-Tirmidhi, Sunan al-Tirmidhi, ed. Abu ʿUbayda b. Ḥasan Al Salman, 1 ed., 6 vols. (Riyadh: Maktabat al-Maʿarif li’l- Nashr wa’l-Tawziʿ, n.d.), no. 1462.

Ibn Abi Shayba, al-Adab, ed. Muḥammad Riḍa Qahwaji, 1 ed. (Beirut: Dar al-Bashaʾir al-Islamiyya, 1420/1999), 236, as well as idem, Muṣannaf, ed.Kamal Yusuf al-Ḥut, 1 ed., 7 vols. (Riyadh: Maktabat al-Rushd, 1409/1988), 5:319.

Quran 51:49