An Analytical Study of Laws, Determining the Gender of a Transgender Person in Pakistan

Living organisms are divided into two genders, generally, whether they are plants, animals, birds, insects, or human beings. These two genders are males and females and are often called binary genders. Among the human species, sometimes, babies are born with some disabilities in their reproductive organs and such babies have been there in human societies for a time, unknown. In ancient Arab, these people were called 'khunsas'. They were used as slaves by the royal elite of the Arabic peninsula. Deen-e-Islam has given a large number of rights to khunsas and provides them many opportunities to live with honor and grace. Transgender Persons (Protection of Rights) Act 2018, was the first statute passed by the Parliament of Pakistan that protects and promotes the rights of khunsa people in Pakistan, specifically. In this paper, an effort is made to analyze the principles of Islam and the Laws provided in the Transgender Persons (Protection of Rights) Act 2018, to determine the gender disability of khunsa persons. A comparative study is also a part of this paper on the approach related to gender determination of a khunsa person, between Hanafi School, Itsna Ashari School, and the laws of Pakistan.

The Word gid in Najdi Arabic: An Evidentiality Head

This research paper investigates the word gid which is used in Najdi Arabic, a dialect spoken in Najd region in Arabic peninsula. This particle is analyzed syntactically using the recent assumptions of the minimalist program (Chomsky 1993, 1995, and subsequent work). As for the findings, it turns out that gid functions as a head that instantiates its maximal projection above TP and under CP. So, this word is not a property of TP domain nor a CP domain. Due to the fact that this word is only used when a speaker is certain of the propositional content of his/her utterance, we argue that gid is an evidential head that scopes over the tense layer. Furthermore, we argue that gid has an EPP feature, hence the specifier position of the functional phases headed by it must be filled by some element which is the subject. This accounts for the fact that subject must precede gid in declarative sentences. Additionally, gid has [PAST] feature which is uninterpretable and hence must be deleted before the derivation is handed over to the LF following the general lines of feature deletion of Chomsky (1995 and 2005). We argue that the deletion of [PAST] feature is conducted through an Agree operation that is established between gid and the verb. This is why gid comes exclusively with past tense. Otherwise [PAST] feature on gid remains active, leading to the ungrammaticality of the given sentence.

Nouveaux Reduvius Fabricius, 1775, de la péninsule Arabique et du Pakistan, et synonymies nouvelles (Hemiptera, Reduviidae, Reduviinae)

New Reduvius Fabricius, 1775, from Arabic Peninsula and Pakistan, and new synonymies (Hemiptera, Reduviidae, Reduviinae). Three new species are described: Reduvius pulcher n. sp. from Yemen, R. fragilis n sp. from United Arab Emirates, R. amabilis n. sp. from Pakistan, and one brachypterous specimen of R. varipes Linnavuori, 1964. The following new synomynies are proposed: Reduvius infirmus Miller, 1956, n. syn. of Reduvius osiris Kirkaldy, 1909, and Reduvius thesigeri Miller, 1956, n. syn. of Reduvius osiris Kirkaldy, 1909. The holotypes of R. thesigeri and R. insularis Linnavuori, 1964, are redescribed.

Genealogi Keilmuan Muḥammad b. ‘Abd al-Wahhāb

Wahhabism is an Islamic ideological school attributed to a Muslim scholar named Muḥammad b. ‘Abd al-Wahhāb of Najd. ‘Abd al-Wahhāb has carried out religious preaching to promulgate his ideas into a number of regions within the Arabic Peninsula aiming at also spreading them throughout the world. In doing so he has been supported by political and military power provided by an Amīr named Muḥammad b. Sa‘ud. ‘Abd al-Wahhāb’s da‘wah sought to invite Muslims to purify their faith and promote Islamic revivalism (Islamic orthodoxy). Employing Michel Foucault’s “theory of genealogy”, this article attempts to look at the relational bond of knowledge and power. The historical analysis finds genealogy within ‘Abd al-Wahhab’s knowledge along with the earlier network of Ḥanbalī’s authorities in Damascus through the ijāzah he accepted from his teachers. Ijāzah is a symbol of the legitimacy of enthusiasm in Islamic scientific genealogy. The associations between religion and politics has been another important factor in the success of the Wahhabi movement.

De la sainteté de Kaleb Ǝlla Aṣbǝḥa dans l’iconographie baroque portugaise

The holiness of Kaleb Ǝlla Aṣbǝḥa in Portuguese baroque iconography reveals the trajectory of a major actor of the triumph of Christianity in the south of the Arabic peninsula. This Christian sovereign, who defeated the Jewish king of Ḥimyar, Ḏū Nuwās, in 525 CE, became one of the most popular figures of Catholic devotion in South America. Pedro Páez, a Spanish Jesuit who lived in Ethiopia at the beginning of the seventeenth century, mentions him in his História da Etiópia. Later, benefiting from the progressive recognition of the holiness of African saints, this iconographical subject was popularized by the Catholic Church, thus breaking with the figure of the other, that of Jew or Moor, that of the enemy. This pillar of the Ethiopian church, refashioned according to western criteria, was presented as a unifying element of the devotion of black people in Brazil and Portugal, among whom he acquired an increasing visibility. La sainteté de Kaleb Ǝlla Aṣbǝḥa dans l’iconographie baroque portugaise révèle le parcours d’une des figures du triomphe du christianisme dans le sud de la Péninsule arabique. Ce souverain chrétien, vainqueur en 525 du judaïsme ḥimyarite, représenté par Ḏū Nuwās, devînt une des figures les plus populaires de la dévotion catholique du Nouveau monde. Pedro Páez, un Jésuite espagnol ayant vécu en Éthiopie au début du XVIIème siècle, mentionne le souverain dans sa História da Etiópia. Puis, au-delà du cheminement de la reconnaissance sacrée de saints africains, ce thème iconographique fut popularisé par l’Église catholique, rompant ainsi avec la figure de l’autre, celle du Juif ou du Maure, celle de l’ennemi. Remodelé sur des critères occidentaux, ce pilier de l’Église éthiopienne fut présenté comme un des éléments fédérateurs de la religiosité noire d’Amérique lusophone, au sein de laquelle il tendait à prendre une visibilité de plus en plus importante.