Islamochristian Sharia Morphing: Copulations of Church and State

Islamochristian sharia legislation is quite creative as law itself in precipitating prisoners for exchange purposes, political ransoms, etc.

Russia Denies Purported American Spy Paul Whelan's Bail Request
 
Dukuzov was released from a Saudi prison for being able to recite parts of the Qur'an, so it's not surprising that Ukraine would become his other destination:

20 Nov 2017 Chechen Suspected of Murdering Paul Klebnikov May Avoid Trial in Russia
Chechen suspected of murdering Paul Klebnikov may avoid trial in Russia
'....there is actually no agreement on legal assistance between Russia and Ukraine....However, Gaytukaev died in prison, and it was impossible to check this lead....'

Moscow Times 28 Dec 2018 Crimea Completes Fence on Border with Ukraine
'....60-kilometer....'

From whom did Gulen purchase the Pennsylvania real estate?
 
Nuts.

On the Precarious Non-Existence of Egyptian Atheists
On the precarious ‘non-existence' of Egyptian atheists
'....To declare himself an atheist within his social circles would bring about consequences he could not bear; he would be unable to marry a muslim or christian, and would likely forfeit his inheritance....by law, or on any official paperwork, they are still considered to be either muslim or christian....apostasy is a crime according to sharia....tantamount to disturbing the public order. And here is the inherent contradiction: non-believers, though not officially recognised by the state can be deprived of their personal and legal rights, which are seen as a privilege of belief.'
 
16 Ap 2019 New York Times Trump Rekindles Campaign Threat of Islamic Peril, A Move to Rally His Base Unifies Democrats in Defense of Omar
 
The journal, Islamochristiana, opened with its first issue in 1975 from Rome.

With some background on the islamochristian encounter, we find a movement linked to Vatican II, which text rendered judaism and catholicism irreconcilable. Note how the religious pathology separates with the one hand (Vatican II) what it seeks to unify with the other:

'The Secretariat for Non-Christians was instituted by Pope Paul VI on 19 May 1964. Its structure is like that of any other curial body. It has a Cardinal as president, aided by a secretary and an under-secretary. The first president was Cardinal Marella who spent some time in Japan in the diplomatic service of the Vatican. Cardinal Marella resigned in 1973 and his place was taken by Cardinal Pignedoli, formerly secretary of the Congregation for the Evangelisation of Peoples. The present secretary is Mgr. Rossano who had previously served as under secretary. The under-secretary is Don Shirieda, a Salesian from Japan.

Right from the very beginning there has been a special section in the Secretariat dedicated to Islam. For ten years this section was headed by Fr. Cuoq, of the Society of Missionaries of Africa (White Fathers). After Fr. Cuoq's resignation in the first part of 1974 this post was entrusted to Fr. Abou Mukh, a Syrian and a member of the Religious Congregation of Basilians of the Holy Saviour, who is the procurator in Rome for the Greek Melkite patriarch Maximos V.
....
On 23 October 1974 the Osservatore Romano announced the creation of a Commission for Islam which would be dependent on the Secretariat for non-Christians (just as at the same time a Commission for Judaism was created, dependent on the Secretariat for Unity). So far the exact composition of this commission and its scope are unknown.

The Aims of the Secretariat

The Secretariat for Non-Christians is to be seen in the context of the Church of Vatican II. John XXIII had encouraged the Church to look beyond itself; Pope Paul VI, especially in his encyclical Ecclesiam Suam, had underlined the need for dialogue with all men. The Secretariat thus took its place alongside other organs specifically created to carry through the programme of Vatican II (Secretariat for Unity, Secretariat for Unbelievers, Commission Justitia et Pax, Commission for the Laity....).(1)

(1) It is not possible, within the scope of this article, to trace the pre-conciliar origins of the Secretariat. However, it should be mentioned in passing that certain embryonic bodies (v.g. Study Commission on Non-Christian Religions) had already come into existence within the Roman Curia in years preceding the Second Vatican Council. It is perhaps regrettable that, unlike the Secretariat for Promoting Christian Unity, but unlike the Secretariat for non-Believers, the Secretariat for non-Christians was given a negative name. The Problem is recognised (cf. the letter of Cardinal Pignedoli in Bulletin, Secretariatus pro non Christianis 9 (1974) p. 91) but no satisfactory solution has been found. The corresponding office at the World Council of Churches has a title Working Unit for Dialogue with People of Living Faiths and Ideologies, but it must be admitted that this is rather cumbersome.'
(Fitzgerald ML, The Secretariat for Non-Christians is Ten Years Old, Islamochristiana, Vol 1 1975)
 
If one of the culpabilities of christianity is the secretion of atheism, then evidence of this should be found in the earlier suggestions of the separation of church and state.

Baptists in the history of separation of church and state - Wikipedia

'The Separate Baptists, in particular, inherited a Baptist tradition of religious liberty and separation of church and state that helped propel them to antiestablishment positions. However, coming from a different theological wing of their church, they were more influenced by the logic of their struggle and their minority position. The Separate Baptists showed no sign of favoring wider separation of church and state than equality for their own sect, for example, of advocating repeal of compulsory church attendance laws, prohibition on work or travel on Sunday, outlawing of blasphemy, or banning Catholics or deists from public office.
(Rothbard, Conceived in Liberty)
 
Militant Pathologies of Church and State: Etymology of Jahada "Struggle"

Ijtihad
Ijtihad - Wikipedia
'....jahada....'

The semantics resonate with Hitler's Mein Kampf though apparently both the militant and the christian links are not mentioned on the Ijtihad wikipage. Therefore, we take a closer look at the militarism masked within this blatant religious copulation with the State:

'The solution of Ijtihad consists in compensating for the absence of an imam by the recourse to the jurists-theologians who take care of an increased effort of interpretation in the religious field. The jurists-theologians will also try to play a predominant political role, especially in Iran where Shiism is the majority. "When in 1907, Iran was endowed with a Constitution, Parliament still derived its nominal legitimacy from the imam of Time....And the legality of its acts was (theoretically) controlled by an areopage* of five mojtahed charged to apply religious law, placed above popular sovereignty.'
(Groupe de Recherches Islamo-Chretien (G.R.I.C), Etat et Religion (The State and Religion, Islamochristiana 12 (1986) 49-72)

The French word, areopage is the link:

Areopagus: The Latin form of the Greek word rendered "Mars Hill." But it denotes also the council or court of justice which met in the open air on the hill. It was a rocky height to the west of the Acropolis at Athens, on the southeast summit of which the council was held which was constituted by Solon, and consisted of nine archons or chief magistrates who were then in office, and the ex-archons of blameless life. On this Hill of Mars (Gr. Ares) Paul delivered his memorable address to the "men of Athens" (Acts 17:22-31).
 
Hijab @ timepoint 16:20

' (17:52) ' a visual representation of my faith.'

' The Headscarf Debates
The place where the presence of headscarved women was most galling to Kemalist state elites was university campuses (for definitive introduction to the headscarf debates in Turkey, see Elver H [2012] The Headscarf Controversy: Secularism and Freedom of Religion, Oxford University Press). The idea that educated women would resist the secularizing pressures of the Turkish state's pedagogy was a particular affront. In one of its rulings on the question of headscarves on university campuses, the Council of State (Danistay) made this objection explicit:

[G]irls with insufficient education were wearing headscarves under the influence of the environment and traditions without having any particular thought in mind. However, the girls who have sufficient education not to surrender to the public pressure and traditions are known to cover their heads while opposing the secular republican principles....For these people, the headscarf, beyond an innocent habit, ius a symbol of world ideology that is antithetical to women's liberation and our republic's main principles.

The irony of re-describing what had previously been denied the traditional Anatolian headscarf of the 1920s as more "modern" is striking. Because this headscarf is worn loosely and may partially reveal hair it is deemed more compatible with modern Turkey than a stricter headscarf. Thus the more recent practice of stricter covering (sometimes referred to as tuerban) that emerged among religious Turks who moved to the country's urban centers due to economic dislocation is treated not as "modern" but as retrograde.

The clear message of the Danistay decision was that women who would wear headscarves on university campuses were doing so with the deliberate intention of undermining the republican principle of secularism and not as an "innocent" expression of religious identity based on their traditionalism or lack of education. Whereas headscarved women in provincial and rural areas of Turkey might represent a form of benign traditionalism, women who chose to wear headscarves despite being educated and exposed to urban Kemalist culture represented a malign threat to the redemptive mission of the state. The appearance of headscarved women in large numbers at universities challenged the Kemalist premise that education would ineluctably sustain the secularization of the public sphere central to the state's preferred model of modernization.'
(Bali A, A Kemalist Secular Age? Cultural Politics in Turkey, in A Secular Age Beyond the West, Cambridge, 2018, pp. 248-9)

'Earlier we encountered two axes, signifiance and subjectification. We saw that they were two very different semiotic systems, or even two strata. Significance is never without a white wall upon which is inscribes its signs and redundancies. Subjectification is never without a black hole in which it lodges its consciousness, passion, and redundancies. Since all semiotics are mixed and strata come in at least twos, it should come as no surprise that a very special mechanism is situated at their intersection. Oddly enough, it is a face: the white wall/black hole system. A broad face with white cheeks, a chalk face with eyes cut in for a black hole. Clown head, white clown, moon-white mime, angel of death, Holy Shroud. The face is not an envelope exterior to the person who speaks, thinks, or feels. The form of the signifier in language, even its units, would remain indeterminate if the potential listener did not use the face of the speaker to guide his or her choices("Hey, he seems angry...."; He couldn't say it...."; You see my face when I'm talking to you...."; "look at me carefully....")....The face itself is redundancy. It is itself in redundancy with the redundancies of signifiance or frequency, and those of resonance or subjectivity. The face constructs the wall that the signifer needs in order to bounce off of; it constitutes the wall of the signifier, the frame or screen. The face digs the hole that subjectification needs in order to break through; it constitutes the black hole of subjectivity as consciousness or passion, the camera, the third eye.
....
We can now propose the following distinction: the face is part of a surface-holes, holey surface, system. This system should under no circumstances be confused with the volume-cavity system proper to the (proprioceptive) body. The head is included in the body, but the face is not. The face is a surface: facial traits, lines, wrinkles; long face, square face, triangular face; the face is a map, even when it is applied to and wraps a volume, even when it surrounds and borders cavities that are now no more than holes. The head, even the human head, is not necessarily a face. The face is produced only when the head ceases to be part of the body, when it ceases to be coded by the body, when it ceases to have a multidimensional, polyvocal corporeal code -- when the body, head included, has been decoded and has to be (overcoded [italics]) by something we shall call the Face.'
(A Thousand Plateaus: Capitalism and Schizophrenia, Ch. 7 Year Zero: Faciality)
 
Hijab: Mask of Hegira

'The nomads have a sense of the absolute, but a singularly atheistic one. The universalist religions that have had dealings with nomads -- Moses, Mohammed, even Christianity with the Nestorian heresy -- have always encountered problems in this regard, and have run up against what they have termed obstinate impiety. These religions are not, in effect, separable from a firm and constant orientation, from an imperial de jure State, even, and especially in the absence of a de facto State; they have promoted an ideal of sedentarization and addressed themselves more to the migrant components than the nomadic ones. Even early Islam favored the theme of the hegira, or migration, over nomadism; rather, it was through certain scuisms (such as the Khajari movement) that it won over the Arab or Berber nomads.

However, it does not exhaust the question to establish a simple opposition between two points of view, religion-nomadism. For monotheistic religion, at the deepest level of its tendency to project a universal or spiritual State over the entire ecumenon, is not without ambivalence or fringe areas; it goes beyond the limits of the State, even the imperial State, entering a more indistinct zone, an outside of States where it has the possibility of undergoing a singular mutation or adaption. We are referring to religion as an element in a war machine and the idea of holy war as the motor of that machine. It has often been said that Islam, and the prophet Mohammed, performed such a conversion of religion and constituted a veritable esprit de corps: in the formula of Georges Bataille, "early Islam, a society reduced to the military enterprise." This is what the West invokes in order to justify its antipathy toward Islam. Yet the Crusades were a properly Christian adventure of this type.
....
If it is possible to assign the faciality machine a date -- the year zero of Christ and the historical development of the White Man -- it is because that is when the mixture ceased to be a splicing or an intertwining, becoming a total interpenetration in which each element suffuses with the other like drops of red-black wine in white water. Thus it is in this semiotic that faciality, or the white wall/black hole system, assumes it full scope.
....
Circles are drawn around a whole on the white wall; an eye can be placed in each of the circles. We can even propose the following law: the more circles there are around a hole, the more the bordering effect acts to increase the surface over which the hole slides and to give that surface a force of capture. Perhaps the purest case is to be found in popular Ethiopian scrolls representing demons: on the white surface of the parchment, two black holes are drawn, or an outline of round or rectangular faces; but the black holes spread and reproduce, they enter into redundancy, and each time a secondary circle is drawn, a new black hole is constituted, an eye is put in it. An effect of capturing a surface that becomes more enclosed the more it expands. This is the signifying despotic face and the multiplication proper to it, its proliferation, its redundancy of frequency.'
(A Thousand Plateaus: Capitalism and Schizophrenia, Year Zero: Faciality, and Treatise On Nomadology: The War Machine)

It is interesting to note that when Hillary Clinton visited Ethiopia, she stepped off the plane wearing a black hat.
 
Hegira: Rural to Urban

'The Law of Unification placed all educational institutions under the authority of the Ministry of Education, abolishing both public religious education and training offered by private religious orders in favor of a single curriculum of centralized education. Diyanet was established and tasked with producing an official interpretation of an "enlightened" Islam, in contrast to the alleged reactionary orthodoxy of Ottoman Islam. This new Islam would provide the content for limited, state-sanctioned religious training. The imams of the nation remained a body of civil servants trained in state schools before serving in state-controlled mosques.
....
The symbolic significance, for instance, of the many mixed gender state functions -- galas and ballroom dances -- with women dressed in the latest European fashions photographed surrounding Ataturk was not lost on the state elites. The liberation of the modern republican woman from the stranglehold of tradition, culture, and religion and the embrace of the state's modernist project was nowhere better exemplified than in women's public unveiled presence on the streets of Turkey's Western cities.
....
While the increased presence of religiously observant men might go unmarked, ther increased visibility of headscarved women in the country's urban centers became a source of intensifying friction.'
(Bali A, A Kemalist Secular Age, op cit)
 
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