The Trump administration is working to designate the Muslim Brotherhood a foreign terrorist organisation, the White House said on Tuesday. The designation will bring economic and travel sanctions against Egypt's oldest Islamist movement, with more than a million members across the Middle East. The decision follows a White House visit by Egyptian President Abdel Fattah al-Sisi in April. Mr Sisi asked US President Donald Trump to make the move, US media said.
This dissertation examines the construction of gendered legal subjects in the influential legal works of the eleventh century Ḥanafī jurist, Muḥammad ibn Aḥmad al-Sarakhsī (d. 483 A.H./1090 C.E.). In particular, I explore how gendered subjects are imagined in legal matters pertaining to sexual desire. Through a close reading of several legal cases, I argue that gendered subjects in his legal work al-Mabsūṭ are constructed through an ontological framework that conceptualizes men as active and desiring and women as passive and desirable. This binary construal of gendered nature serves as a hermeneutical given in al-Sarakhsī’s legal argumentation and is produced through a phallocentric epistemology. Al-Sarakhsī’s discussions of desire and sexuality are mediated through the experience of the male body. While the dissertation endeavors to show the centrality of the active/passive binary in al-Sarakhsī’s legal reasoning, it also highlights the dissonances and fissures in the text’s construction of gendered subjects of desire. By tracing the intricacies of al-Sarakhsī’s legal reasoning, I note moments in which the text makes contradictory claims about gender and desire, as well as moments in which al-Sarakhsī must contend with realities that seemingly run up against his ontological framework. These moments in the text draw our attention to al-Sarakhsī’s active attempt at maintaining the coherence of the gendered ontology. I thus argue that the gendered ontology in al-Sarakhsī’s text is a legal fiction that both reflects his assumptions about gendered nature but is also constructed to rationalize legal precedence.
At least 900 Christian churches have been destroyed at the hands of Boko Haram in northern Nigeria, as part of the Islamic radical group's campaign to drive out all Christians from the north, the youth wing of the Christian Association of Nigeria reported. CAN said that the "carnage" being carried out against Christians is "not accidental," and argued that continued attacks in Southern Kaduna, Plateau, Benue, and Taraba communities show that Boko Haram's war on followers of Christ, which started in 2009, continues in full force.
Notably, other Christian holidays, especially Christmas, are also prime times for Islamic terror, and for the same reasons -- to make a "point" and because at that time, churches are especially packed.
Commenting on the most recent carnage of Christians -- last Easter Sunday's bombing campaign in Sri Lanka, where more than 250 people were murdered -- the country's archbishop said, "we never expected such a thing to happen and especially on Easter Sunday."
Sadly, as bombed churches and massacred worshippers during Christian holy days have become the new norm, he and everyone else should expect exactly that.
Al Qaeda has called upon its followers to unleash massive forest fires upon the United States this summer. Published in the latest edition of the notorious terror magazine, 'Inspire', are graphic instructions for the creation and ignition of 'ember bombs'
BRITAIN’S war on terror could be crippled if Ministers cave into MPs and accept a new controversial definition of islamophobia, an ex-terror tsar warns. Lord Carlile said the form of words describing Islamophobia as a ‘type of racism that targets expressions of Muslimness’ would hamper efforts to stop and search extremists at ports and returning ISIS fighters.
“Italian Interior Minister Matteo Salvini has outlined proposals for the security services to do more to observe and root out extremism in the country’s Islamic cultural centres.”
It is high time that a Western leader set such an example. The Muslim community should be eager to help and expose jihadist elements and hate preaching from within their communities, but many Muslim groups instead facilitate the spread of such doctrine by levying false “islamophobia” accusations whenever discussions are raised about the jihad and its doctrines, rooted in Islamic texts.
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