Status Of A Person Who Undergoes A Sex Change

Question

If an individual undergoes a sex change will Sharia concider that person by there “new gender”. How will this individual be treated with regards to Salaah in the Masjid, Nikah, Mirath, etc?

Answer

In Shariah a person who undergoes surgical procedure and hormone therapy for a supposed sex reassignment will not be classified as what they went under the knife for. They will remain being the same sex as what they were born with. The non-Muslims like to differentiate between sex and gender, sex being biological and physiological differences and gender being according to them, socially constructed roles. In Shariah there is no difference, as mentioned in the Ahadith a male or female who pretend like the opposite sex are cursed individuals. It is a major sin and anyone who regards it as permissible will be putting his Imaan on line. People who undergo this procedure, regarding it as permissible, must renew their Imaan. 

If they view their actions as impermissible and have remorse over them then the first thing, they should do is stop the hormone therapy that they were undergoing. As far as we know, once he or she has had surgery for the bottom half of their body, then this is permanent, it cannot be reversed, this also applies for a woman who has her breasts surgically removed. A male who has breast implants put in; he can and should get them removed. 

Regarding what type of Sharee laws they will be obligated with, for both of them they will be treated as the sex that they were born with. In inheritance, the male will still receive a male’s share and the woman, a woman’s share. For marriage, a male will only be allowed to marry a female and for a female she will only be allowed to marry a male once the process has been reversed meaning the male’s appearance returns back to that of a male and the same for the female so that there is no imitation of same sex marriage. This process will also apply for going to the Masjid meaning the male (after the process is reversed) returns to how he was and he will then stand in the rows of men. 

Both the male and female must not behave like their opposite sex members. The male must wear the clothing of males likewise a female must don the clothing of females. Cross-dressing is impermissible in Shariah as understood from the above-mentioned Hadith. Their Satr will remain the same unless the man has gone such drastic change because of hormone therapy that his body looks like that of a female, for him he should not expose his body to men as long as these effects have not been reversed.

 

Checked and Approved By:

Mufti Muhammed Saeed Motara Saheb D.B.

References

عن ابن عباس رضي الله عنهما قال لعن رسول الله صلى الله عليه وسلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال (صحيح البخاري، كتاب اللباس، باب المتشبهين بالنساء والمتشبهين بالرجال: 7/159؛ دار الطوق النجاة)
قال الملا علي القاري: في الزي والخضاب والصوت والصورة والتكلم وسائر الحركات والسكنات…فهذا الفعل منهي لأنه تغيير خلق الله (مرقاة المفاتيح، كتاب اللباس، باب الترجل: 7/2818؛ الفكر(

وفي النوازل إن كان الابن أمرد صبيح الوجه للأب أن يمنعه عن الخروج حتى يلتحي(البحر الرائق ٢/٣٣٢)

مطلب في النظر إلى وجه الأمرد (قوله كوجه أمرد) هو الشاب الذي طر شاربه ولم تنبت لحيته قاموس. قال في الملتقط: الغلام إذا بلغ مبلغ الرجال ولم يكن صبيحا فحكمه حكم الرجال، وإن كان صبيحا فحكمه حكم النساء، وهو عورة من فوقه إلى قدمه. قال السيد الإمام أبو القاسم: يعني لا يحل النظر إليه عن شهوة. وأما الخلوة والنظر إليه لا عن شهوة لا بأس به، ولهذا لم يؤمر بالنقاب. اهـ. أقول: وهذا شامل لمن نبت عذاره، بل بعض الفسقة يفضله على الأمرد خالي العذار. والظاهر أن طرور الشارب وبلوغه مبلغ الرجال غير قيد، بل هو بيان لغايته وأن ابتداءه من حين بلوغه سنا تشتهيه النساء، أو لو كان صغيرة لاشتهيت فيه للرجال، والمراد من كونه صبيحا أن يكون جميلا بحسب طبع الناظر ولو كان أسود لأن الحسن يختلف باختلاف الطبائع. ويستفاد من تشبيه وجه المرأة بوجه الأمرد أن حرمة النظر إليه بشهوة أعظم إثما لأن خشية الفتنة به أعظم منها ولأنه لا يحل بحال، بخلاف المرأة كما قالوا في الزنى واللواطة، ولذا بالغ السلف في التنفير منهم وسموهم الأنتان لاستقذارهم شرعا. قال بعضهم: قال ابن القطان: أجمعوا على أنه يحرم النظر إلى غير الملتحي بقصد التلذذ بالنظر وتمتع البصر بمحاسنه. وأجمعوا على جوازه بغير قصده اللذة والناظر مع ذلك آمن الفتنة (در المختار ١/٤٠٧)

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