Nazila Fathi in The NY Times

TEHRAN, Aug. 1 - Everything about Amir appears masculine: his broad chest, muscled arms, the dark full beard and deep voice. But, in fact, Amir was a woman until four years ago, when, at the age of 25, he underwent the first of a series of operations that would change his life.
Since then he has had 20 surgical procedures and expects another 4. And Amir, who as a woman was married twice to men - his second husband helped with the transition and remains a good friend - is now engaged to marry a woman.
"I love my life and I'm happy, as long as no one knows about my past identity," said Amir, who asked that his full name not be published. "No one has been more helpful than the judge, who was a cleric and issued the permit for my operation."
...
But these days, Iran's Muslim clerics, who dominate the judiciary, are considerably better informed about transsexuality. Some clerics now even recommend sex-change operations to those who are troubled about their gender. The issue was discussed at a conference in Tehran in June that drew officials from other Persian Gulf countries.
One cleric, Muhammad Mehdi Kariminia, is writing his thesis on transsexuality at the religious seminary of Qum.
"All the clerics and researchers at the seminary encouraged me to work on the subject," he said in an interview. "They said that my research can help change the social stigma attached to these people and clarify religious decrees on the matter."

One early campaigner for transsexual rights is Maryam Hatoon Molkara, who was formerly a man known as Fereydoon. Before the revolution, under the shah, he had longed to become a woman but could not afford surgery. Furthermore, he wanted religious guidance. In 1978, he wrote to Ayatollah Ruhollah Khomeini, who was to become the leader of the revolution but was still in exile, explaining his situation.

The ayatollah replied that his case was different from that of a homosexual and therefore he had his blessing.

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Update: I removed a paragraph. The Islamic literature is very specific, so it makes little sense to say, as I did, that the cases described above will open a door to the theological acceptance of homosexuality. The best -most liberal- theological response I found so far vague as it is, is here, and it's not a discussion of homosexuality itself but about the appropriate, heterosexual, response. On the other hand I did find two interesting sites, Muslim Wakeup and Huriyah a gay muslim webzine.
My comments about the the nature of legal debate and interpretation, about how language and meanings change, still applies. The debate over originalism is older than law.