Disorders/Differences of Sex Development (DSD) are congenital conditions characterized by atypical chromosomal, gonadal, or anatomical sex, affecting approximately 0.1–2% of the global population. A subset of individuals with DSD also experiences gender dysphoria (GD), a psychological distress arising from incongruence between assigned sex at birth and experienced gender. Misdiagnosis between GD and DSD remains a major concern, particularly in Muslim-majority contexts such as Malaysia, where socio-cultural, religious, and medical perspectives intersect. Many individuals with unrecognized DSD are mistakenly categorized as transgender, resulting in stigmatization, marginalization, and limited access to healthcare, education, and religious participation. Islamic jurisprudence introduces the concept of khuntha to describe sex ambiguity, which overlaps with some DSD cases but requires nuanced differentiation from mutasyabbih (gender imitation) and transgenderism. While classical scholars distinguished between khuntha wadhih (discernible) and khuntha mushkil (intractable), contemporary management demands multidisciplinary collaboration. Integrating medical expertise with Shariah rulings is essential to determine appropriate pathways, including gender assignment, surgical interventions, and psychosocial support. The absence of structured guidelines in Malaysia exacerbates clinical, ethical, and religious dilemmas in managing these complex cases. This paper argues for the urgent development of a national guideline that combines evidence-based medical protocols with Islamic jurisprudence, ensuring culturally competent and patient-centered care. Such a framework would harmonize the roles of endocrinologists, psychiatrists, psychologists, religious scholars, and community stakeholders, providing comprehensive management that upholds both health outcomes and spiritual well-being. Establishing this synergy positions Malaysia to pioneer an integrated model for DSD and GD management in Muslim societies.

To reviews whether healthcare-monitoring systems for lymphatic treatment of leg pain fits any requirement related on its selected classification. Some reviewed articles will be asses to provide a relatable explanation regarding computational intelligence, double-loop feedback theory, healthcare system and healthcare monitoring system. Each criteria provide a basic strength to fit in healthcare monitoring system for lymphatic treatment of leg pain issues. The article comparison will produce profound results with proper justification to be embed in healthcare monitoring system for lymphatic treatment of leg pain. If the comparisons fit certain requirement on healthcare system, it will be applied into the system in a meantime.

Artikel ini membincangkan peranan institusi agama Islam dalam membentuk dan mempengaruhi dasar kesihatan awam di Malaysia, sebuah negara berbilang agama dengan Islam sebagai agama Persekutuan. Pendekatan kualitatif berbentuk kajian kepustakaan digunakan untuk menganalisis dokumen rasmi, fatwa, dan literatur akademik berkaitan. Dapatan menunjukkan bahawa institusi agama seperti Jabatan Mufti, Majlis Fatwa Kebangsaan, dan Majlis Agama Islam Negeri memainkan peranan signifikan dalam memberi panduan etika dan hukum syarak terhadap isu-isu kesihatan semasa, termasuk vaksinasi, pendermaan organ, dan penjagaan mental. Penggunaan kerangka Maqasid Syariah dalam amalan perubatan moden turut memperkukuh integrasi antara prinsip syariah dan pendekatan kesihatan kontemporari, selari dengan objektif menjaga nyawa, agama, akal, keturunan, dan harta. Walaupun terdapat cabaran dalam menyelaraskan kepentingan agama dan sains perubatan, artikel ini mencadangkan bahawa kerangka Biopsikososial-Spiritual-Religiositi (BPSSR) dapat menjadi asas kepada pembentukan dasar kesihatan awam yang lebih inklusif, beretika, dan diterima oleh masyarakat pelbagai latar. Justeru, penglibatan strategik institusi agama perlu diiktiraf dan diperkasakan dalam proses perumusan dasar kesihatan awam negara

The issue of transgenderism, particularly concerning transwomen (mak nyah) in Malaysia, has sparked significant societal concern due to its religious implications, raising complex fiqh-related questions on matters such as prayer, pilgrimage (umrah), inheritance (faraid), funeral management, and more. This study aims to explore the fiqh challenges and issues related to transgender individuals, providing clarity on the rulings in these areas. Utilizing interviews and document analysis, this qualitative research examines the fiqh issues surrounding transgenderism and determines the applicable rulings. Preliminary findings indicate that the transgenderism fiqh issues primarily fall into three key areas of Islamic jurisprudence: Fiqh ‘Ibadat (worship obligations), Fiqh Mu’amalat (social interactions and dealings), and Fiqh Jinayat (criminal law). Through document analysis of both classical and contemporary fiqh scholars' works, the study develops a comprehensive fiqh framework for navigating fiqh challenges among Muslims who identify as transgender. The transgenderism fiqh framework is designed to offer essential guidance to the transgender community in fulfilling their religious obligations and returning to their fiṭrah (true nature). Additionally, this framework is intended to serve as a reference for religious authorities, as well as a valuable resource for the broader public.

Penularan HIV/AIDS merupakan ancaman kesihatan awam yang serius, khususnya dalam kalangan individu yang mengamalkan hubungan sesama jenis (homoseksual). Sebagai langkah pencegahan, Kementerian Kesihatan Malaysia (KKM) menyediakan ubat Pre-Exposure Prophylaxis (PrEP) kepada individu berisiko tinggi. Namun, timbul perdebatan mengenai kesesuaian pemberiannya kepada golongan homoseksual memandangkan perlakuan tersebut diharamkan dalam Islam. Kajian ini menganalisis aplikasi Fiqh al-Aulawiyyat dalam isu ini serta menilai kedudukan hukumnya menurut perspektif Islam. Menggunakan pendekatan kualitatif melalui analisis dokumen fiqh, fatwa dan laporan kesihatan, kajian mendapati bahawa meskipun PrEP berkesan dari sudut pencegahan, pemberiannya kepada pengamal homoseksual menimbulkan kebimbangan syariah. Penerapan prinsip Fiqh al-Aulawiyyat dan kaedah “al-darar la yuzal bi al-darar” menunjukkan bahawa pemberian PrEP boleh menyumbang kepada normalisasi perlakuan yang bercanggah dengan syariat. Kajian menyimpulkan bahawa dalam konteks tertentu, kemudaratan moral yang mungkin timbul melebihi manfaat fizikal yang diharapkan daripada pemberian PrEP.

Understanding the sexual identity development of the sexual and gender minority among Malay women (SGMMW) is necessary for providing them with appropriate services. However, owing to a paucity of studies on this subject, the present study thus explores the sexual identity development of SGMMW. A phenomenology study was performed on 30 SGMMW. In-depth, semi-guided virtual interviews were conducted, each lasting 45–90 min. Recordings of the interviews were transcribed verbatim. Subsequently, all transcriptions were added to ATLAS.ti 8 for analysis and coding. Three themes were elucidated from the study: awareness of incongruence, exploration of self-identity, and consolidation in the L Community. These three themes represent three phases of the sexual identity development of SGMMW. In Phase 1, SGMMW becomes aware of their sexual orientation toward females. In Phase 2, SGMMW explored information, community, and partners that could affirm their identities. In Phase 3, SGMMW consolidated itself into a new community that aligned with its new identity, also known as the L Community. Sexual identity development is influenced by environmental factors such as family, friends, institutions, and social media; personal factors such as a belief that men are bad; and behavioral factors such as behaving like a man to protect the self and others. In conclusion, SGMMW identity development involves three phases and is influenced by environmental, personal, and behavioral factors.

INTRODUCTION: Transgender women (mak nyahs) are biological males who self-identify as females and often face discrimination in education, employment, and healthcare. Economic marginalisation frequently pushes them into sex work, heightening risks of HIV infection, depression, anxiety, and substance abuse. While interventions for Muslim transgender communities exist, their effectiveness is underexplored. This study evaluated a health program integrating Islamic elements to reduce HIV-related risk behaviours among mak nyahs. MATERIALS AND METHOD: A cross-sectional study was conducted among 50 participants recruited via respondent-driven sampling. A validated, self-administered questionnaire assessed religiosity and HIV-related risk behaviours. The intervention, delivered in a 3-day, 2-night motivational camp (Mukhayyam), incorporated Islamic talks, tazkirah (religious reminders), songs, videos, slides, and quizzes. Participants completed questionnaires at baseline (Day 1) and post-intervention (Day 3). RESULTS: The mean age of respondents was 39.9 years (SD=9.46). One-fifth reported sex work, and only one-third reported no HIV-related sexual risk behaviours. The intervention significantly improved knowledge and attitudes related to ibadah (z=-2.317, p=0.021) and akhlak (z=-2.900, p=0.004), with an overall increase in Islamic religiosity scores (z=-3.038, p=0.002). Health knowledge also improved, particularly on the negative effects of cosmetic procedures (z=-2.848, p=0.004). CONCLUSION: The Mukhayyam-based intervention incorporating Islamic teachings enhanced religious knowledge and showed potential in reducing HIV-related risks among Muslim transgender women. Longitudinal studies and controlled trials are warranted to evaluate sustainability and scalability.

Istilah Uli al-Irbah yang disebut dalam Surah al-Nūr ayat 31 lazimnya diterjemahkan sebagai lelaki yang tidak mempunyai keinginan terhadap wanita. Namun, para mufassirin dan fuqaha memberikan pelbagai penafsiran terhadap istilah ini. Kepelbagaian tafsiran tersebut telah diambil kesempatan oleh sesetengah pihak untuk mengaitkan Uli al-Irbah dengan konsep transgender, dengan menyatakan bahawa Al-Quran menyebut dan meraikan golongan tersebut. Justeru, kajian ini meneliti penafsiran ulama tafsir dan fuqaha terhadap Uli al-Irbah serta menganalisis sama ada terdapat perkaitan di antara istilah Uli al-Irbah dengan konsep transgender dalam konteks semasa. Kajian berbentuk kualitatif ini menggunakan kaedah penelitian teks atau dokumen. Dapatan kajian menunjukkan bahawa mengaitkan dan menyamakan golongan Uli al-Irbah dengan transgender adalah tidak tepat. Para mufassirin dan fuqaha telah menjelaskan bahawa golongan Uli al-Irbah merujuk kepada lelaki yang tidak memiliki nafsu syahwat terhadap wanita, manakala transgender merupakan golongan yang memiliki isu kecelaruan identiti atau melakukan perbuatan menyerupai jantina yang bertentangan. Oleh itu, penerangan yang menyeluruh terhadap konsep transgender dan kedudukannya dalam Islam perlu terus diperkasakan terutamanya oleh para ulama, ahli akademik dan penyelidik Islam agar tidak menimbulkan kekeliruan dan salah faham dalam masyarakat serta tidak dimanipulasi oleh golongan yang tidak bertanggungjawab.