Journal Screenshot

Multilingual Academic Journal of Education and Social Sciences

Open Access Journal

ISSN: 2308-0876

NOTE: THIS JOURNAL IS SHIFTED TO NEW
WEBSITE (www.kwpublications.com)

The Judicial Interpretation of Syariah and Civil Court for Non-Muslim Transgender

Muhamad Sa’dan Abdul Aziz, Hazhari Ismail, Jaffary Awang, Nur Farhana Abdul Rahman, Mohd Izwan Mohd Yusof

Open access

The life of non-Muslim transgender is influenced by the views on sexual minority act or actions of various religions. This work will examine the problems facing by transgender among Hindu and Buddhist followers in Malaysia within a civil law. On top of that, this work also examined the Muslim transgender case heard at Syariah court law. The work underlined the need for non-Muslim transgender to have the cases in the civil court. In addition, western ideologies have also motivated non-Muslim transgender to legalize transgender as a third gender identity in Malaysia. In addition, in Syariah court jurisdiction, non-Muslim transgender was not affected. This research also suggested that Article 121(1A) prevail, upholding the both Civil court and Syariah courts; two different jurisdictions. The future work will be focused on non-Muslim LGBT identities and religious beliefs.

Abdul Aziz, S., & Ismail, H. (2020). A Preliminary Study on School Experience and Its Practicality on Islamic Sexual Education for Transgender Children in Malaysia. EDUCATUM Journal of Social Sciences, 6(2), 50-60.
Asia Pacific Transgender Network, SEED Malaysia. (2017). Legal Gender Recognition in Malaysia: A Legal & Policy Review in the Context of Human Rights. Bangkok: APTN.
Bauer, G. R., Braimoh, J., Scheim, A. I., & Dharma, C. (2017). Transgender-inclusive measures of sex/gender for population surveys: Mixed-methods evaluation and recommendations. Canadian Institutes of Health Research: Institute of Gender and Health.
Bowers, R., Minichiello, V., & Plummer, D. (2010). Religious attitudes, homophobia and professional counseling. Journal of LGBT Issues in Counseling, 4 (2), 70–91.
Brenda L. B., & Brenda, H. (2015). LGBTQ Experiences with Religion and Spirituality: Occupational Transgenderition and Adaptation. Journal of Occupational Science, 22 (4), 459-476.
Buck, C. (2004). Homosexuality in World Religions. Con Law Seminar Professor Rostorfer.
Charles, L. (1972). The Vimalakirti Nirdes´a Su¯tra (Wei Mo Chieh So Shuo Ching). Berkeley: Shambala.
Chee, B. T. (1983). Chinese Religion in Malaysia: A General View. Asian Folklore Studies, 42, 217-252.
Chennery, C. (2016). Transgenderism in Buddhism. UW-Milwaukee Religious Studies Program; Religious Studies Student Organization. University of Wisconsin, Milwaukee.
Cragun, R. T., & Sumerau, J. E. (2015). “The Last Bastion of Sexual and Gender Prejudice? Sexualities, Race, Gender, Religion, and Spirituality in the Examination of Prejudice toward Sexual and Gender Minorities.” Journal of Sex Research, 52 (7), 821–834.
Department of Statistics Malaysia. (1995) General Report of the Population Census, 1991, 1.
Devdutt, P. (2001). Homosexuality in Ancient India.
Dutta, A. (2012). An epistemology of collusion: Hijras, kothis and the historical (dis)continuity of gender/sexual identities in eastern India. Gender & History, 24, 825–849.
Dutta, A., & Roy, R. (2014). Decolonizing transgender in India: Some reflections. Transgender Studies Quarterly, 1, 320–337.
Jennifer, L. (2011). ‘Borrowing’ Religious Identifications: A Study of Religious Practices among the Hijras of India. The SOAS Journal of Graduate Research, 3, 50-67.
Ganzevoort, R. R., van der Laan, M., & Olsman, E. (2011). Growing up gay and religious. Conflict, dialogue, and religious identity strategies. Mental Health, Religion & Culture, 14 (3), 209–222.
Garc?´a, D. I., Gray-Stanley, J., & Ramirez-Valles, J. (2008). ‘The priest obviously doesn’t know that I’m gay’: The religious and spiritual journeys of Latino gay men. Journal of Homosexuality, 55 (3), 411–436.
Goh, J. N. (2014). Mary and the Mak Nyahs: Queer Theological Imaginings of Malaysian Male-to-Female Transgendersexuals. Theology & sexuality, 18 (3), 215–233.
Gurvinder, K. (2012). Hijras: the unique transgender culture of India, International Journal of Culture and Mental Health, 5 (2), 121-126.
Hattie, B., & Beagan, B. L. (2013). Reconfiguring spirituality and sexual/gender identity: ‘It’s a feeling of connection to something bigger, it’s part of a wholeness.’ Journal of Religion & Spirituality in Social Work: Social Thought, 32 (3), 244–268.
Hidir, R. (2018). LGBT rights protected but must abide by Malaysian laws, says minister. Retrieved from https://www.nst.com.my/news/nation/2018/07/393500/lgbt-rights-protected-must-abide-malaysian-laws-says-minister.
Honey T. L. E. (2005). Jeffrey Jessie: Recognising Transexuals. Retrieved from http://www.malaysianbar.org.my/gender_issues/jeffrey_jessie_recognising_transexuals_by_honey_tan_lay_ean.html.
Joseph, K. (2018). LGBT or same-sex marriage not for Malaysia, says Dr M. Retrieved from https://www.thestar.com.my/news/nation/2018/09/22/lgbt-or-samesex-marriage-not-for-malaysia-says-dr-m/.
Charan, K. M. (1989). Studies in the Mahabharata. Bhubaneswar: Institute of Orissan Culture.
Lease, S. H., Horne, S. G., & Noffsinger-Frazier, N. (2005). Affirming faith experiences and psychological health for Caucasian lesbian, gay, and bisexual individuals. Journal of Counseling Psychology, 52, 378–388.
Lopez Jr., D. (2001). The Story of Buddhism. Harper Collins: New York, NY.
Mageswary, S. S., Asmida, A., Yusnita, M. Y., Nur Fazini, R. S. (2016). Gender Recognition of Transsexuals in Malaysia: Charting the Way Towards Social Inclusion. 3rd Kanita Postgraduate International Conference on Gender Studies. Universiti Sains Malaysia, Penang.
Mathews, M. (nd). Buddhist Impact in the Transgender Lives: A Study of Hunter Reynolds’ Brave New Prayers: Rascally Rhetoric to Fan the Flames of Oneness. ELK Asia Pacific Journals-Special Issue.
Nanda, S. (1986). The Hijras of India: Cultural and individual dimensions of an institutionalized third gender role. Journal of Homosexuality, 11, 35–54.
Norafifah, A. H., Azlina, N. A. W., Norajila, C. M., Nazim, M. G. S., Pg Ismali, P. M. (2015). Gejala Transgender di Malaysia: Sorotan Awal Kajian dari Perspektif Islam dan Undang-Undang di Malaysia, Jurnal Penyelidikan Islam.
National Legal Services Authority v. Union of India and Ors., AIR 2014 SC 1863
Pande, A. (2008). Ardhanareshwara. The Androgyne: Rupa Press.
Peach, L. (2002). “Social responsibility, sex change, and salvation: Gender justice in the Lotus Sutra.” Philosophy East and West, 52, 50-74
Rodriguez, E. M. (2009). At the intersection of church and gay: A review of the psychological research on gay and lesbian Christians. Journal of Homosexuality, 57(1), 5–38.
Rodriguez, E. M., & Ouellette, S. C. (2000). Gay and lesbian Christians: Homosexual identity integration in the members and participants of a gay-positive church. Journal for the Scientific Study of Religion, 39 (3), 333–347.
Sakshi, P. (2017). Inclusion of Transgender Community within Socially and Educationally Backward Classes: Examining the Deeper Concerns. Indian Law Institute Law Review, Volume II, 105-123.
Samantha, K. (2014). 8 Influential Malaysian Transgenders You Didn't Know About. Retrieved from https://says.com/my/lifestyle/8-influential-malaysian-transgenders-you-didn-t-know-about.
Sandra, A. W. (2009). Buddhism: Philosophy Beyond Gender. Journal of Chinese Philosophy, 294- 312.
Savinder, K. G., & Nirmala, D. G. (2010). Understanding Indian Religious Practice in Malaysia. Journal of Social Science, 25 (1-2-3), 135-146.
Scherer, B. (2006). Gender transgender formed and meta-gendered enlightenment: Reading Buddhist narratives as paradigms of inclusiveness. Revista de Estudos da Religião. 3, 65-76.
Schnoor, R. F. (2006). Being gay and Jewish: Negotiating intersecting identities. Sociology of Religion, 67 (1), 43–60.
Schuck, K. D., & Liddle, B. J. (2001). Religious conflicts experienced by lesbian, gay, and bisexual individuals. Journal of Gay and Lesbian Psychotherapy, 5 (2), 63–82.
Shanmuga, K. (2017). Article 121(1A) - what does it really mean? Retrieved from http://www.malaysianbar.org.my/members_opinions_and_comments/article_1211a_what_does_it_really_mean_.html.
Shuhasyini, B. (2014). Identity Construction of Malaysian Indian Transgender. Journal of Indian Culture and Civilization, 1, 1-11.
Sumerau, J. E., Mathers, L. A. B., & Cragun, R. T. (2018). Incorporating Transgender Experience Toward a More Inclusive Gender Lens in the Sociology of Religion. Sociology of Religion: A Quarterly Review, 00:00 1–24.
Syahredzan, J. (2017). The Constitution stands supreme. Retrieved from http://www.malaysianbar.org.my/members_opinions_and_comments/the_constitution_stands_supreme.html.
Thomson, J. M. (1980). Transsexualism: a legal perspective. Journal of medical ethics, 6, 92-97.
Vermeulen, M. (2016). The rise of Rainbow Dharma: Buddhism on sexual diversity and same-sex marriage. Conference on Freedom of religion or belief and Sexuality. (Geneva, 8-10 June 2016).
Lama, D., Marianne, D., Alison, A. (1996). Beyond Dogma: Dialogues and Discourses. North Atlantic Books. http://www.e-fatwa.gov.my/fatwa-kebangsaan/pertukaran-jantina-daripada-lelaki-kepada-perempuan.

In-Text Citation: (Aziz et al., 2021)
To Cite this Article: Aziz, M. S. A., Ismail, H., Awang, J., Rahman, N. F. A., & Yusof, M. I. M. (2021). The Judicial Interpretation of Syariah and Civil Court for Non-Muslim Transgender. International Journal of Academic Research in Business and Social Sciences, 11(6), 135–151.