Transgender in islam and their marriage is one of the new issues of our era. It does not mean that at the time of Prophet (PBUH&HP) no one was hermaphrodite. But the science of changing the sex into male or female, or curing this disorder to some extent had not been known yet. Therefore there is no verse or narration regarding this issue.
But how do we find out if transgender marriage is allowed (Halal) or forbidden (Haram) according to Islamic jurisprudence?
People who are known to be transsexual (a person who emotionally and psychologically feels that they belong to the opposite sex) or hermaphrodite (a person having both male and female sex organs or other sexual characteristics) are different from those who decide to be homosexual (lesbian or gay). Nevertheless, some of those who have homosexual tendencies may suffer from hermaphrodite disorders as well.
But the improvement of science these days has made it possible for transsexuals and hermaphrodites to go through a sex reassignment surgery (SRS) in which they can change their gender into the one they feel they belong to(obviously according to the physician’s opinion).
Since not having the operation and changing the sex may cause the person to commit a sin, or personal and social damages, it would be best if they can go through a sex reassignment surgery (SRS) and reduce these harms.
While transsexuality and hermaphrodites are obvious to be human disorders, most sufferers experience hostile encounters in the society. It is important for the society, especially for Muslim communities, to become familiar with their issues and support them in a way that they can have a normal life alongside others.
One of the most offending manners towards them is to accuse them of having immoral sexual behaviors. It should be very well understood by the society that accusing them of adultery is a forbidden (Haram) act according to Islam. We should keep in mind that they are human beings with all the rights and needs of a human.
The only difference is that they suffer from a disease, which makes them even more vulnerable. Hence they need special support from the society; such as disability support services provided by the government.
Since marriage, according to Islam and all the other Abrahamic religions is based on sexual differences, it is clearly false for a Muslim to marry a person with unknown gender. If a Man marries a transsexual with unknown gender, he cannot be sure if he has married a male or a female, therefore, that should become clear before marriage.
But if the sufferer has gone through the sex reassignment surgery (SRS) and the gender is now obvious, then there is no problem for a Muslim man or a Muslim woman to marry such a person under the Islamic rules of marriage.
However, they should both be aware that people who change their gender, will not be able to have children at all. (We hope that human knowledge can solve this issue in the near future). So, people who have had a sex reassignment surgery (SRS) should inform their “spouse to be” of their surgery and the consequences of the operation.
To conclude, we understand that marriage between or to a transgender -after the operation- is allowed (Halal) according to Islam and the couples may be able to shape a great family in which they feel comfort and relief. And if they wish to have children, they could always adopt a child which is strongly recommended in Islam.
When a child is born, he sees only two people by his side who are with him at all stages of life, are willing to help him until death takes them apart, want his success in everything, and are open to any harm for the sake of his success. They give him the basic teachings of life and try to prepare him in the best way to enter society. Their names are the first words a baby utters: mom and dad. In this topic, we are going to talk about the place has given to the father in Islam.
When we talk about an issue from an Islamic perspective, the best document we can come up with is the Holy Quran. Before going to the topic of parents’ status in Islam, we should mention that Allah also commanded the followers of previous divine religions to respect their parents and that this commandment of Allah was along with several other commandments, including monotheism; Because loving and caring about parents is a natural human trait and is restricted neither to time nor people or religion. We now turn to a number of Quranic guidelines on the status of parents in Islam:
"…Do not worship except Allah, and to parents do good…" (The Holy Quran 2:83)
"Worship Allah and associate nothing with Him, and to parents do good …" (The Holy Quran 4:36)
"Be grateful to Me and to your parents; to Me is the [final] destination" (The Holy Quran 31:14)
When you think carefully about these verses, you can see an epic image; Allah places parents in the Muslim’s life right after His high position and goodness to parents beside monotheism. Now that we know about Quran’s perspective, let us read more about this matter in the Islamic narrations. Another important matter before reading the narrations, however, is that Allah never singles out a parent but mentions both of them meaning that the mother’s placement is as high as the father’s in Islam.
-Undoubtedly, the dignity of the father is unique before Allah; To the extent that Prophet Mohammad (PBUH&HP) said: The father is in the middle of paradise, it is up to you to either keep it or waste it. (1) This means that achieving divine grace depends on the consent of the father. His position and respect are highly recommended in such a way that it cannot be easily overlooked, as far as the Islamic lifestyle is concerned. Of course, in today's world, parents are not valued as they should be, but in the school of Islam and in various verses that we read above, their placement is high. This position is so great that the Prophet (PBUH&HP) has introduced himself and Imam Ali (PBUH) to the people as the fathers of this nation (2) which means that everything the two do is only for the success and progress of this blessed religion, and they wish nothing in return; just like a father sacrifices his life for the betterment of his children.
-If a parent curses his child, he will not have a way to heaven. Not only will he not have a way, but he will be deprived of the smell of heaven from afar. As the Holy Prophet of Islam (PBUH&HP) said: The smell will reach the nostrils, but not the nostrils of such parents. (3)
- In this regard, Imam Reza (as) also says: "It is obligatory to do good to one's parents, even though they are polytheists, but in disobeying God, one should not be commanded by them." (4)
- A man named Ibrahim, one of the companions of Imam Sadigh (AS), said to him: “My father is very old and incapacitated so that when he wants to do the basics of his life, we take him on our shoulders and take him away”. Imam said: "If you can do such a thing yourself and make food for him with your own hands; because such a service is the shield of fire for the day after your resurrection". (5)
- One of the moral precepts of Islam is to keep the name and memory of parents alive. In a part of the prayer of Imam Sajjad (as) it is stated: “O my God! "I do not remember my parents at the end of the prayers, and I do not remember them at all moments of the evening and at all hours of the day." (6)
This was the indication on remembrance, in any form and in any way, of doing good to fathers and a kind of appreciation for their efforts and promoting the tradition of respect for elders. Also, Hafez, one of the famous Persian poets said on this topic: How to nurture the sweetness of your heart // When you do not remember your father, you stone-hearted. (7)
As we look at Islam and its Prophet through narrations, we see that the value and importance they place on human parents is very high and only a step lower than Allah, a place that if people seek redemption and heaven, they are given based on their goodness to parents. We hope that in this way we can be benevolent children for our parents and models for other Muslims.
References:
- Gharar al-Hikam (21th volume – page 174)
- Bihar al-Anwar (16th volume – page 95)
- Tafsir Nemooneh (12th volume – page 97)
- Bihar al-Anwar (16th volume – page 100)
- Bihar al-Anwar (16th volume – page 101)
- Al-Sahifa Al-Sajjadiyya (24th Supplication)
- The Divan of Hafez – 298th sonnet
A newborn baby who opens his/her eyes to this world is tiny and weak at first; like a rosebud that appears in spring. It is then a burden upon the parents in Islam to take care of this fragile gift, like a compassionate gardener, until the baby grows up and flourishes.
Knowing that our parents as a team have provided for all our needs till we grow up, we naturally respect them. But this becomes of paramount importance when we come to know that how strongly Islam emphasizes parents’ rights and respecting them.
Islam has placed such a strong emphasis on the parents’ rights and worth that showing gratitude and being grateful to them are commanded to, right after Monotheism (Tawhid) in several verses of the Quran [i].
In the nineteenth chapter of the Quran, Surah Maryam, where some moral virtues of Prophet Yahya (PBUH) are mentioned, it is said that he was “good to his parents” (19:14). We also read that Prophet Jesus (PBUH) introduces himself as the servant of Allah who: “[made me] be good to my mother” (19:32).
In a narration, Imam Sadiq (AS) is asked about the best deeds; Imam (AS) answers: “Prayer (Salat) in its stipulated hour, goodness towards parents and Jihad in the way of Allah” [1]. Bringing respect for parents, after prayer (Salat) and before Jihad indicates the high-value Islam places on caring for parents.
In another narration from Imam Sadiq (AS), doing good to parents, whether they are among believers (Mu'min) or disbelievers (Kafir), is known as a duty that no one can be exempted from [2]. He also said that: “Whoever satisfies the parents has satisfied God; and whoever annoys them, has annoyed God” [3].
Respecting the rights of parents in Islam, whether alive or dead, is highly advised. These rights include:
Obedience to parents as far as it is not against God’s orders or unjust; a situation that one is forbidden to obey his/her parents is: “if they urge you to ascribe to Me as a partner that of which you have no knowledge, then do not obey them”(31:15). But even in this case, one should treat them kindly: “Keep their company honorably in this world” (31:15). Another case where parents’ disobedience is allowed, is when they invite to something unfair: “Be maintainers of justice and witnesses for the sake of Allah, even if it should be against yourselves or [your] parents and near relatives” (4:135).
Respecting them deeply, looking at them with affection, being humble and talking to them with a gentle voice and kind words: “Keep their company honorably in this world” (31:15); “[He has enjoined] kindness to parents. Should any of them or both reach old age at your side, do not say to them, ‘Fie!’ And do not chide them, but speak to them noble words” (17:23); “And lower to them the wing of humility out of mercy” (17:24). In a narration from Imam Reza (AS), saying “Fie” to parents is believed to be the last thing that bothers them; hence, anything greater than that must be definitely avoided. Of other narrations in this regard are: “If your parents upset you, do not react badly; if they hit you, do not react the same but tell them ‘May God forgive you’”; “… do not look at your parents except with a kind look, do not raise your voice on them, nor your hands over their hands, nor walk further than them ” [5]; “whoever looks at his parents with hatred, even if they oppress him, Allah will not accept a single prayer from him” [6]; “Insolence includes a man’s looking at his parents with a sharp gaze” [7].
Being humble regarding parents: “Lower the wing of humility to them, mercifully” (17:24). This humility must arise from deep in your heart and originate from your real affections.
Treat them well: "When We took a pledge from the Children of Israel: ‘Worship no one but Allah, do good to your parents” (2:83). This verse of the Quran reveals that everybody, whether Muslim or not, must treat the parents well.
Imam Hussain (AS) was asked about the meaning of treating well in this verse. The answer was briefly that it means to treat them with ultimate compassion, to show them great respect during their companionship, not to oblige them to ask for what they need but provide them before they mention it [8]. One of the best deeds in Eid al-Adha is said to be doing good to parents [9].
Being beneficent to parents is a duty upon children when they are alive as well as after they pass away. Imam Sadiq (AS) said: “What prevents you from doing good to your parents? Pray [ii], donate, perform the holy pilgrimage (Hajj) and fast (Sawm) in their place because God awards you a lot in return for your good deeds” [10]. It is also said that: "Whoever visits his parents' grave on Fridays, will be forgiven and will be among the virtuous" [11].
And be thankful to them: “Give thanks to Me and to your parents” (31:14).
Praying and asking mercy for them [iii]: “and say, ‘My Lord! Have mercy on them, just as they reared me when I was [a] small [child]’ ” (17:24).
Continue Reading: "What are the Rights of Parents in Islam? Part 2"