Mukhannath/mukhannat/مخنثون (plural: Mukhannathun) was a gender & sexual-diverse community of Pre-Islamic & Classical Islamic Societies. Transgender & non-binary identities, gender variant practices are diverse and vary across different cultures and societies, including within Muslim communities.
In Classical Arabia, these people were refer to as 1.) effeminate males, 2.) people of ambiguous sexual characteristics or gender non-confirmity, who appeared as more feminine, 3.) who socially had roles typically played by women. There is no monolithic understanding of gender identity or expression within Islam, as the religion encompasses a wide range of beliefs and cultural contexts. The existence of mukhannathun has been acknowledged in many historical islamic texts, and their status within Islamic society has been subject to varying interpretations.
Other alternative forms of the word are Mukhannathan, Mukhannathin, Mukhannis, Mukhanisun, Mukhannisun, Mukhanath, Mukhannes, Mokhannes, Mukhannas, Mukhanat, Mokhannas, Mokhannath, Mukhannat, Muxannat, Muhannes.
According to the lexicographers, the term mukhannath derived from the verb Khanatha in the first form means to fold back the mouth of a waterskin for drinking. According to Rowson, derived term develop the basic idea of bending or folding in the direction of pliability, suppleness, languidness, tenderness & delicacy.
According to 9th century Arabic scholar, philologist Abn Ubayd mukhannathun were so called on their account of effeminacy (takassur, elsewhere usually paired with tathanni,suppleness).
Later lexicographers define the term mukhannath as a man who resembles or imitates as woman in the languidness of his limbs or the softness of his voice. This definition rose to prominence among Islamic scholars until medieval times, when the term became associated with passive homosexuality.
While the term "Mukhannith" or Mukhannis (derived from Mukhannath) means male-bodied individuals who wants to change their sex. The term Mutarajjil or Mutarajjila refers to female-bodied individuals who are either masculine in behavior or identifies with male gender identity. It is the opposite of Mukhannath.
Pre-Islamic Arab Society:
Mukhannathun's existence were much tolerated in Pre-Islamic Arab. Mukhannathun from the city of Medina (Saudi Arabia), are frequently mentioned in the hadith literature & in the works of many Arab writers, scholars and historians.
Mukhannathun usually had a feminine, or androgynous appearance, wore women's clothing, and served to entertain the upper classes and pagan rituals. Mukhannathun were strongly associated with Meccan goddesses.
Mukhannathun were used as domestic servant, domestic helper, matchmaker for both men and women, entertainer, companion of woman during the early days of Islam. Mukhannathun were allowed to access in both male & female quarters and can move freely in gender segregated society. Al-'Ayni quotes from al-Tabarani that in the days of the Prophet Muhammad, the mukhannathun spoke languidly, dyed their hands and feet (with henna), but were not accused of immoral acts (fahisha).
In the Rashidun and Umayyad caliphates, various mukhannathun of Medina and Mecca established themselves as celebrated artists. Through them, music developed further in the cities of Mecca and Medina, as these young males often immigrated from other countries and influenced Arabic music with their own traditions.
One particularly prominent mukhannath, Abū ʿAbd al-Munʿim ʿĪsā ibn ʿAbd Allāh al-Dhāʾib, who had the Arabic name Ṭuwais ("Little Peacock"), was born in Medina on the day Prophet Muhammad died (8 June 632).
Ṭuwais is described as the first mukhannath person to perform "perfect singing" characterized by definitive rhythmic patterns in Medina.He was also known for his sharp wit and his skill with the tambourine (which had previously been associated only with female musicians). No sources describe his sexuality as immoral.
While Ṭuwais is typically described as the leading mukhannath musician of Medina during his lifetime. Another Mukhannath who was known by the name al-Dalāl (the Coquettish) is mentioned as one of Ṭuwais's favorite pupils.He is portrayed as a witty but sometimes crude man who "loved women," but did not have sex with them. Unlike Ṭuwais, some tales involving al-Dalāl do suggest that he was attracted to men.Furthermore Ṭuwais and other mukhannathun musicians formed an intermediary stage in the social class most associated with musical performance: women in pre-Islamic Arabia, mukhannathun in the Rashidun and early Umayyad caliphates, and mainly non-mukhannath men in later time periods.
In the early Umayyad period, Mukhannathun enjoyed an exceptional visibility and prestige in Medina & Mecca.Religious persecution of mukhannathun first started at the reigns of Caliph Marwan I. The governor of Mecca serving under al-Walīd I “issued a proclamation against the mukhannathun”, in addition to other entertainers. Two mukhannath musicians named Ibn Surayj and al-Gharīḍ are specifically referred to as being impacted by this proclamation. Mukhannath al-Gharīḍ fled to Yemen and never came back to Saudi Arabia.The most severe instance of persecution is typically dated to the time of al-Walīd I's brother and successor Sulaymān ibn ʿAbd al-Malik, (7th caliph of the Umayyad caliphate).According to several variants of this story, the caliph Sulayman ordered the full castration of the mukhannathun of Medina.Some versions of the tale say that all of them were forcefully undergo the castration procedure. Consequently, mukhannath or queer folks of Medina & Mecca begin to fade from historical sources, and the next generation of singers and musicians had few mukhannathun in their ranks.
During the Abbasid caliphate, the word itself was used as a descriptor for men who are entertainer and submissive or effeminate gay.Mukhannath were employed as dancers, musicians, comedian & guards of Abbasid harems.In later eras Mukhannath term has been mostly associated with effeminate homosexuality.
Safavid Dynasty (1501–1736) was a Twelver Shia dynasty of Iran.Mukhannathun also appeared in Safavid Era.
[Note: Acceptance of transgender and gender non-conforming individuals within Islam societies can be highly influenced by socio-cultural, religious & political factors. Different Muslim majority countries & communities may have differing attitudes towards gender identity and expression, ranging from acceptance to stigmatization]
Almost all references of ahadith literature justifies animosity toward queer people & have been quoted out of context; Islamic clerics,scholars wrongly condemn trans folks, despite so many major Islamic scholars having argued that the Hadith actually refer to cross-dressers (who want to deceitfully gain access to women’s spaces).
According to Sahih Bukhari 4324, Narated by Umm Salama narrated that ''Prophet (ﷺ) came to me while there was an mukhannath (Hit) sitting with me, and I heard him (i.e. the effeminate man) saying to `Abdullah bin Abi Umaiya, "O `Abdullah! See if Allah should make you conquer Ta'if tomorrow,then take the daughter of Ghailan (in marriage) as (she is so beautiful and fat that) she shows four folds of flesh when facing you, and eight when she turns her back." The Prophet (ﷺ) then said, "These (effeminate men) should never enter upon you (O women!)."
Al-Tabari (1978) took it as an example that the Prophet did not forbid a particular mukhanath, Hit, from entering the women’s quarters until he heard Hit giving a description of the women’s bodies in great detail.Hit was later prohibited from the house because ze had breached the trust of the Prophet, but not because of her gender identity or expression.According to Dr. Scott Siraj Kugle the mukhannath hadiths were so grossly taken out of context by many muslim conservatives,that what appeared to be a prophetic wisdom of protecting and sanctifying the privacy of women’s spaces; devolved into a punitive condemnation of gender & sexual diversity.
Its also known that Prophet Muhammad protect a Mukhannath (or trans woman) from death sentence.
According to a Sunan Abu Dawud 4910,narrated by Abu Hurayrah that,
''A mukhannath who had dyed his hands and feet with henna was brought to the Prophet (ﷺ).He asked: What is the matter with this man? He was told: "Messenger of Allah! He imitates the look of women." So he issued an order regarding him & he was banished to an-Naqi. The people said: Messenger of Allah! Should we not kill him? He said: I have been prohibited from killing people who pray.
According to Abu Usamah said: Naqi' is a region near Medina and not a Baqi ''.
According to Progressive Muslim scholar Mahdia Lynn, ''One group interprets this hadith as a transgressor banished: this person being sent away clearly teaches us that gender diverse people are not welcome in the Prophet’s community. According to this interpretation, living out the prophetic example today means that excluding gender and sexual diversity from Islam is right and good.
Another group looks at this story and sees a life saved: it’s clear there was a group of men ready to murder this person and so the Prophet saved their life by sending them away (to an-Naqi, a location between Mecca and Medina, which is interpreted to mean “within the bounds of Islam”). Living out prophetic example means not only accepting gender & sexual diversity as a valid part of the ummah, but being called upon to protect LGBTQI+ Muslims.''
Within Islamic history and scholarship, there have been discussions and debates surrounding gender identities and expressions that transcends the gender binary. In the pre-modern period, muslim societies were aware of several gender non-confirmities: this can be seen through figures such as the khaasi (eunuch), the hijra (non-binary), the mukhannath (trans-feminine), the mutarajjila (transmasc), the mamsuh (agender), the bissu (non-binary, multigender), sida-sida and the khuntha (intersex). Some Islamic scholars have explored the concept of "mukhannathun" in various cultures, which actually refers to individuals assigned male at birth but who exhibit feminine characteristics or behaviors.
Several scholars such as Mehrdad Alipour (2017) & Everett K. Rowson (1991) point to references in the Hadith to the existence of mukhannat: a man who carries femininity in his movements,in his appearance, and in the softness of his voice. While Western scholars Aisya Aymanee M. Zaharin and Maria Pallotta-Chiarolli see the term as referring to men who are behave like women, but do not want to undergo sex reassignment surgery, in contrast to Mukhannith, the classic Arabic term for a MTF transsexual.
It means that sometimes Mukhannath classified as transgender, the Mukhannathun as a group do not neatly fit into the western notion of gender and sexuality. In addition, the meaning of the term has changed over time. The Arabic term for a trans woman is Mukhannith, as they want to change their sex, while mukhannaths presumably don't.
The Effeminates of Early Medina - Everett K. Rowson
Homosexuality in Islam:Critical reflection on gay, lesbian & transgender muslims - Scott Siraj Kugle
Sexual Ethics and Islam - Kecia Ali
Islam and Homosexuality - Samar Habib [volume 1], [volume 2]
Before homosexuality in Arab-Islamic World – Khaled El-Rouayheb
Homosexuality, Transidentity & Islam – Ludovic Ahmad Zahed
Sexual and Gender Diversity in Muslim World - Vanja Hamzić
Islamic Homosexualities - Stephen O. Murray, Will Roscoe
Islamicate Sexualities:Translations across Temporal Geographies of Desire - Afsaneh Najmabadi,Kathryn Babayan
Trajectoires trans en Iran - Bahar Azadi
The Diesel (الديزل) by Thani al-Suwaidi
Governing Thirdness: State, Society and Non-Binary Identities - Muhammad Azfar Nisar
Trans Bodies, Trans Selves: A Resource by and for Transgender communities - Oxford University Press
The Third Gender - HB Goldsmith
The Mak Nyahs – Teh Yik Koon
Allah Made Us – Rudolf Pell Gaudio
Men who Talk Like Women: Language, Gender and Sexuality in Hausa Muslim Society - Rudolf Pell Gaudio
Body Guards: The Cultural Politics of Gender Ambiguity
Queens, Eunuchs and Concubines in Islamic history - Taef El-Azhari
Que(e)ring Religion:A Critical Anthology - Gary David Comstock, Susan E. Henking
Allah Loves Equality - Wajahat Abbas Kazmi
Be Like Others - Tanaz Eshaghian
