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The Supreme Court of Pakistan has ruled that the transgender community be given a third sex category on national identity cards. It has also mandated that the transgender community be given a two per cent quota in all sectors of employment, including agriculture, and the right to vote. Meanwhile, the National Council for Social Welfare has been working on a bill that protects transgender people in Pakistan. The council has invited stakeholders to provide feedback on the bill’s first draft. While the bill has yet to be passed, it covers a wide range of issues, including access to education, health, and human rights.

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Ammar’s appeal was supported by the transgender community, and the Human Rights Commission of Pakistan congratulated Ammar for her advocacy. But Ammar has expressed concerns over the PPSC’s use of the term “shemale” in official job ads. She explains that the word carries a negative connotation associated with transsexual pornography and was not a respectful term.

Although the future relationship between Islam and transgenderism in Pakistan is unclear, the prevailing Islamic ideology dictates that a person’s gender is assigned at birth. Many khawaja siras, intersexual women, and transgender people in Pakistan, meanwhile, continue to attend mosques on Fridays and may feel unsafe when they move to new neighborhoods. However, some gurus push these women into sex work to be accepted by the society.

The law in Pakistan does not prohibit marriage between transgender individuals, but it does prohibit same-sex unions. However, unlike in the United States, Pakistani transgender people can legally marry. Despite these legal hurdles, their marriages with cisgender men and women are still allowed. This means that Ali Akash’s wife is still happy with him and that the couple is happy together.