The declaration of a fatwa (a ruling on a point of Islamic law given by a recognised authority) by 50 clerics of the Tanzeem Ittehad-i-Ummat, which said that the marriage of transgenders is lawful, is a welcome development amid the retrograde fatwas that usually come from the religious right in Pakistan. However, this fatwa was not without its set of qualifications as only those transgenders who have “visible signs of being a male” could marry a woman or a transgender with “visible signs of being a female” could marry a man. Underlying this qualification is a certain degree of antipathy towards homosexuality as the clergy has historically been hostile to the rights of homosexuals. This is further perpetuated by the broader feelings of homophobia that are prevalent in Pakistani society, and which have forced the country’s gay community to live in constant fear and secrecy. The plight of transgenders is similar to that of homosexuals notwithstanding that in the case of certain transgenders, the two are the same. Hence, it is indeed good that, at the very least, a debate has been started regarding the rights of transgenders, and this can pave the way for more meaningful debate that addresses homophobia and antipathy towards transgenders in Pakistan. It is no secret that transgenders are oppressed in Pakistan. The societal level antipathy towards them makes it difficult for them to live among the public, and this often results in transgenders living in segregated communities. Moreover, as they are actively discriminated against, transgenders in Pakistan have little choice but to fit the occupational roles that society has chosen for them. Not only does this treatment infringe upon their right to live with dignity, but also it deprives them of the very basic freedom to choose what they want to do in their lives. It was only last month that Alisha, an activist for the rights of transgenders was shot, and her treatment delayed over concerns by the hospital staff over which ward to shift her in. Alisha’s murder was a manifestation of the violence both in the form of brute force and discrimination by the public towards transgenders. Hence, as the voices of those transgenders who raise their voice is increasingly stifled, and intolerance is increasing in Pakistan, it is essential that such opportunities be used to build momentum to fight for the rights of transgenders. The fatwa by Tanzeem Ittehad-i-Ummat is an example of how the religious right can play a constructive role in shaping Pakistan to a more tolerant and inclusionary society. It must be admitted that the clergy still holds a great deal of influence when it comes to shaping public opinion towards societal issues. However, the clergy, for the most part, has held on to its fixation over controlling women and its antipathy towards homosexuals and transgenders. The very least that the clergy could do is inculcate a sense of acceptance for difference in Pakistanis so that discrimination against these marginalised communities can stop. And this would be in line with Islamic principles that enjoin peace and acceptance. Therefore, other religious organisations should follow the example of Tanzeem Ittehad-i-Ummat, and play their part in correcting the wrongs done to marginalised communities in Pakistan.*