Transgender individuals in Malaysia have been experiencing significant growth in numbers, with estimates suggesting that there were around 10,000 male-to-female transgenders in 2001, 24,000 in 2014, and approximately 50,000 in 2016. A large majority of this population engages in sex work as a means of income. Unfortunately, transgender people are at a higher risk of contracting HIV compared to the general population, with global estimates showing a prevalence of around 19.1% among transgender individuals. In Malaysia, HIV prevalence among the transgender community has been increasing, reaching 10.7% in 2017.
Discrimination against transgender individuals is prevalent in Malaysia, both within the community and in employment settings, leading to financial instability. Non-governmental organizations (NGOs) like Persatuan Insaf Pahang in Kuantan play a significant role in addressing these issues and assisting transgender individuals, including support for physical transformations such as the removal of breast implants.
The article mentions that the World Health Organization (WHO) has removed Gender Incongruence from the list of mental illnesses in the International Classification of Diseases (ICD-11). In contrast, less severe issues like video game addiction have been recognized as mental health conditions. The American Psychiatric Association also acknowledges that homosexuality is not a mental disorder and cannot be cured. However, the article suggests that some individuals have undergone treatment for transgenderism with an integrative Islamic approach and have subsequently stopped practicing anal sex, being transgender, or identifying as gay.
Islamic teachings emphasize the existence of two genders, male and female, and describe their roles and functions in society. Islam promotes marriage between a man and a woman as a means of achieving social comfort, tranquility, and dignified intimacy while prohibiting sexual desires outside of this union. Homosexuality and LGBT behavior are considered deviations from the natural order and are associated with abnormality, loss of sense, and punishment.
The article argues that a comprehensive approach is necessary to address LGBT issues, including physical, mental, social, and spiritual dimensions. Islam offers guidance on gender identity and community relationships, and it suggests that education, consultations, and legislation should be employed to address homosexuality and LGBT behavior as social illnesses.
In summary, the article discusses the growing phenomenon of transgender individuals in Malaysia, the high prevalence of HIV among this population, discrimination they face, and the perspective of Islam on gender identity and LGBT issues. It calls for comprehensive approaches to address these issues, incorporating physical, mental, social, and spiritual aspects.