Islamic society has been wary of accepting gender nonconforming individuals such as transgender people and hijras in South Asia. They face violence, discrimination from families, society, and the government, and rampant poverty within this group. Yet with Sufism as a major tradition in Pakistan, the second largest Islamic state, social tolerance towards the hijra and transgender community has been beginning to manifest in mainstream society. This paper looks at the relationship between Sufi traditions in Pakistan and the rights and status of hijras and transgender people in society. This relation has not been popularly studied as information between the two are limited. However, their recent political gains making noteworthy news shines a light on the progressing conditions of these communities. These conditions are progressing both in Pakistan and in other Islamic communities hosting a noticeable Sufi influence in social and political life. Recognized as a “third gender,” hijras are now able to vote and run for office in Pakistan, and Sufism’s history of accepting gender transgression and the basic teachings of love and tolerance towards all beings facilitates greater rights to gender variant people. Scholars such as Kamran Arif and Gayathri Reddy have discussed the hijra community in Pakistan, bringing a strong source of information on their living and legal conditions. Hijras vary from Western definitions of transgender people in regards to gender identity and expression. The hijra population are those who identify as male, female, or third gender and can identify as transgender, cross-dressers, or eunuchs. The focus of this research rests mainly on how Sufism’s practice of tolerance affects not only Pakistani society as a whole but towards the hijra and transgender communities in regards to both social and political environments.