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Street performer talks serious business at Colorado BBQ Challenge
Eli Pace
epace@summitdaily.com
Street performer Derek McAlister of Los Angeles performs stunts atop an 18-foot pole Saturday during the 24th Frisco BBQ Challenge. At the base is Maya McDaniel of Columbus, Ohio, who got more than she bargained for when she stopped to watch the show and became a part of it.
Eli Pace / epace@summitdaily.com |
Derek McAlister does stunts as he climbs up and slides down an 18-foot pole Saturday at the Frisco BBQ Challenge. McAlister has spent most of his life developing the skills necessary to put on these shows, and he said he hopes people keep an open mind to street performers and see them as the professionals they are, not bums merely asking for money.
Performing as the character "Adorkable Derek," street performer Derek McAlister poses for a photo with Maya McDaniel, whom McAlister pulled from the audience to serve as Adorkable Derek's love interest, after a Saturday performance at the Frisco BBQ Challenge.
Street performer Derek McAlister, as "Adorkable Derek," at the Frisco BBQ Challenge on Saturday.
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If Adorkable Derek could dispel one common misconception about street performers, it would be to change the way many Americans see his chosen profession.
"It's hard to articulate," he said answering a question about the hardest part of his job, "but I think the real question is why is there a lack of respect in America for street theater?
"That's the main point, is there's a lack of respect for street theater in America because most people seem to think that street theater is a bum that plays a guitar, a homeless guy that's just asking for money," he continued. "When you go to Europe and the rest of the world, you see how amazing street theater can be. It's theater — it just happens to be in the street."
Performing as "Adorkable Derek" this weekend during the 24th annual Frisco BBQ Challenge, McAlister was part mime, part acrobat and all comedy. He's been honing his craft for years, he said, and most everyone who stopped to watch ate it up.
For the bit, McAlister dressed like a nerd, clothing he would later strip off to reveal a lime green sleeveless jumpsuit, and he directed audience members throughout the performance with no words, just a whistle and hand gestures.
For his most daring stunts, McAlister picked four stout men from the crowd to secure just as many ropes fixed to the top of an 18-foot pole. With the pole upright, McAlister then climbed up and down it as he performed tricks to woo a young female — this time Maya McDaniel of Columbus, Ohio — also pulled from the audience.
"I'm honestly not a big fan of these shows, but this one was awesome," McDaniel said after the show, still red in the face from laughing so hard and holding a fake rose given to her by McAlister as his last act of devotion.
With his first words to the audience — McAlister finally took the microphone with the show now over — he asked everyone who enjoyed it to pay what they thought it was worth.
"It's not a bum begging for money," McAlister expalined still answering the aformentioned question about the hardest part of his job. "I mean I'm a professional, like I graduated from university, I've traveled the world, (and) I speak five languages. I chose this job because I get to be creative, make my own living and pay my own taxes, and I do."
McAlister's journey to becoming a street performer started early. At age 6, he was quoting famous comedians, not really understanding the adult-natured humor but knowing they would get laughs.
Always somewhat of a clown, McAlister also picked a highly complementary skill to bolster his street-performing tool bag at about that same time.
"The short of the story is, I learned to juggle when I was a kid, like 7 years old," he said. "It was really cool actually. I had these guys come to my elementary school, and instead of P.E., they taught me to juggle."
A product of public schools, McAlister did well in math, science and foreign language, all the time still focused on making people laugh. A high-school athlete as well, he directed his attention to theater his last semester and found his calling.
In college, McAlister studied the arts, but knew he didn't want to be a part of classical theater. He also remembers seeing a fire juggler around that time, and it's a vision that remains with him, now 38 years old, today.
At a different college — McAlister attended two — he made good friends with another juggler. They lived together and trained together, and working with one another so often, their juggling skills "went through the roof."
At 21, McAlister traveled to Europe, where he met another street performer by the name of Jean-Michel Parr. It was another friendship from which McAlister learned much, and he still thinks of Parr as having put together one of the best street shows ever seen.
Returning home to Texas and graduating shortly thereafter in 2001 from the University of Texas, McAlister went to work. He started performing abroad as part of a duo, and soon went out solo, having primarily done his shows on the streets of Europe and the U.S., but also the continents of Asia and Australia.
To hone his skills, McAlister has attended dozens of clown workshops, circus training programs and juggling conventions over the years.
Now living in Los Angeles, McAlister thinks someone needs about seven years of honing their skills minimum before they can truly do a good street show. For his performances, he's put together a number of variations, often under the stage name Derek Derek, exploring new characters and styles, including Adorkable Derek, who in addition to staying silent, doesn't do any juggling.
"I'm good with money, and street theater does fine," McAlister said of his job, later adding that he's "just grateful for all the people that do maintain that open mind," because the more audiences that do, the better the shows will be.
"If you give us a chance to be creative," he said, "there's no limit to what street performers can do."


The log-odds ratio, lor sub s and a, is defined as the natural logarithm of the ratio of two quantities. The numerator of the ratio is pi 2 sub s and a divided by 1 minus pi 2 sub s and a. The denominator of the ratio is pi 1 sub s and a divided by 1 minus pi 1 sub s and a.
Click here to return to Equation 1.
The estimate of the log-odds ratio, lor hat sub s and a, is defined as the natural logarithm of the ratio of two quantities. The numerator of the ratio is p 2 sub s and a divided by 1 minus p 2 sub s and a. The denominator of the ratio is p 1 sub s and a divided by 1 minus p 1 sub s and a, where p 1 sub s and a are the 2009-2010 State estimates and p 2 sub s and a are the 2010-2011 State estimates.
Click here to return to Equation 2.
Variance v of the estimate of the log-odds ratio, lor hat sub s and a, is a function of three quantities: q1, q2, and q3. It is expressed as the sum of q1 and q2 minus q3. Quantity q1 is the variance v of the natural logarithm of Theta 1 hat, quantity q2 is the variance v of the natural logarithm of Theta 2 hat, and quantity q3 is 2 times the covariance between the natural logarithm of Theta 1 hat and the natural logarithm of Theta 2 hat.
Click here to return to Equation 3.
The covariance between the natural logarithm of Theta 1 hat and the natural logarithm of Theta 2 hat is equal to the correlation between the natural logarithm of Theta 1 hat and the natural logarithm of Theta 2 hat multiplied by the square root of the product of the variance v of the natural logarithm of Theta 1 hat and variance v of the natural logarithm of Theta 2 hat.
Click here to return to Equation 4.


Amanda Clapp, science teacher at The Catamount School, was awarded the Distinguished Service Award from the North Carolina Science Teachers Association (NCSTA). NCSTA's Distinguished Service Awards are presented to recognize the excellence of contributions to science education in North Carolina. Awardees have exhibited leadership in science education beyond their school district or position and have contributed to improvements in science education, as well.


Cost is for a Medium (1.2m square) veggie patch. Discount will be applied to multiple veggie patches.
Includes a liquid feed, additional veggies as required as well as weeding, pruning and general maintenance. The frequency of this service depends on how much or little you want to be involved in the maintenance of your veggie patch.
Or alternatively this service could just be used on an ad-hoc basis at the change of season to change over the plants and freshen up your veggie patch.


Our Mission — Interfaith Ministries of Denton, Inc.
Interfaith Ministries is a non-sectarian, non-denominational agency that provides services without regard to race, gender, nationality, or creed.
In 1991, local churches and civic agencies were being inundated with requests for food and clothing as well as financial assistance for rent, utilities, medications, and other individual needs. Rather than providing fragmented services, several area churches decided to pool their resources under one roof.
Interfaith was officially chartered by the State of Texas in October of 1992 as the Social Action Committee and the name was changed in 1993 to Interfaith Ministries of Denton, Inc.
Today, as the primary resource for short-term emergency assistance in Northern Denton County, Interfaith serves over 3,000 people a year. Interfaith's goal is to prevent homelessness and help individuals become self-sufficient. We are supported by several area faith-based affiliates, individual donors, contracts, grant funding, and special events.
Interfaith started in a corner of First United Methodist Church in Denton. FUMC continues to play a vital role in all of our programs and services by providing monetary, in-kind, and human (volunteers) resources on a regular basis.
In 1997, we moved to 109 W. Sycamore. The Denton Community Food Center now occupies this entire building, but from 1997-2008, they shared the space with us.
In 2008, we moved to our little house at 1109 N. Elm - a space big enough to serve the growing amount of people we see today.


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Question # 294: Punishment for Rape in Islam
Posted by Abu Zeenat Afdal | Apr 21, 2018 | Fiqh of Criminal Law and Islamic Justice | 0 |
Question # 294: The brutal gang-rapes and murders of young and infant girls have provoked mass protests across India and social media campaigns for justice and safety. Can you inform what is the punishment for rape in Islam?
Shorter Answer: According to fuqaha, Rape is forcing a woman to commit unlawful sexual intercourse (zina bi al-jabr) against her will, i.e., when there is no consent and no deliberate action from the victim or with the consent of the victim, when the consent has been obtained by putting the victim in fear of death or of hurt. This includes instances when the condition of the victims prevents them from expressing their resistance, such as insanity, sleep or being underaged.
The penalty of a rapist differs based on the consequences and circumstances of the way the crime was committed. It is punishable in some circumstances by the hadd[1] of zina (i.e., being stoned to death) as well as in some circumstances by the hadd of Hirabah[2] and it is also complemented by ta'zir[3]. As for Hirabah, if the heinous crime of rape was committed by putting the victim in fear of death or of hurt, then the offender is to be subjected to the hadd punishment described in the Qur'an. So, the judge has the choice of issuing a sentence of execution, crucifixion, cutting off a hand and foot on opposite sides, or exile from the land, based on ijtihaad[4] and paying attention to the situation of the criminal and the circumstances of the crime, as well as its impact on society and to attain the objective of spreading peace and security and ward off evildoers and aggressors. However, if the offender has killed the victim, he should definitely be executed. The majority of jurists also opine that financial compensation should also be paid to the victim.
DEFINITION OF RAPE IN ISLAMIC LAW
Rape is translated in Arabic as ightisab or zina bi al-ikrah, which literally can be translated back to English as forcible unlawful sexual intercourse. The word ightisab, or its root ghasb literally means usurpation, illegal seizure, coercion, ravishing, violation and rape. According to Ibn Manzur, both ightasaba and ghasaba are interchangeable in Arabic when used to mean rape… The terms ghasaba and ightasaba have been used by traditional jurists to express the meaning of sexual assault. The jurists also use a direct conclusive legal meaning of rape, that is, al-ikrah 'ala al-zina.
Before defining rape in Islamic Law, it is necessary to investigate the juristic definition of zina or illegal sexual intercourse, because most jurists take it into account as part of the definition. Knowing the legal meaning of zina is crucial, since a conviction is based on what constitutes the crime. That is why the Prophet (صلى الله عليه و سلم) said to Ma'iz al-Aslami, who had confessed that he had committed zina, 'You might have kissed or touched her'. Such actions are not considered to be the constituents of zina. However, Ma'iz denied them all. Then the Prophet (صلى الله عليه و سلم) asked him: 'Hal nakattaha?' (Did you penetrate her?). That is the most understandable word for sexual intercourse. (Al-Albani, Da'if Abu Dawud)
In the same hadith as narrated by Abu Hurayrah (رضي الله عنه), the Prophet (صلى الله عليه و سلم) asked Ma'iz: 'Was the penetration like the stick entering the kohl jar or the rope entering the well?' He said: 'Yes'. The Prophet (صلى الله عليه و سلم) asked Ma'iz another question: 'Do you know what zina is?' He answered: 'Yes, I do, and I committed an unlawful act which a husband and wife do lawfully'.
In this hadith, the Prophet (صلى الله عليه و سلم) emphasized the criteria that must be fulfilled for the action to be classified as zina. The detailed reports of this event, as well as other ahadith are the main reference for jurists when formulating the legal definitions of zina and rape. The Hanafites define zina as 'unlawful vaginal intercourse with a living woman who is not a right-hand possession (milk al-yamin) (slave), not in the quasi-ownership of the man or not freely married or quasi-married in an Islamic state'.
The legal meaning of zina has been defined by the Malikites, Shafi'ites and Hanbalites as the unlawful and mutually consensual vaginal or anal intercourse between a man who is sane and who has reached the age of puberty (bulgh) and a woman who is not in his ownership.
The legal definition of zina is significant when defining rape, as most jurists hold that rape is committing zina by force. For instance, al-Shafi'i regards rape as forcing a woman to commit zina against her will. According to the Hanafites, illegal intercourse is considered rape when there is no consent and no deliberate action from the victim.
In Malik's view, rape refers to any kind of unlawful sexual intercourse (zina) by usurpation and without consent. This includes instances when the condition of the victims prevents them from expressing their resistance, such as insanity, sleep or being underaged.
The Hanbalites, similar to the Malikites, take into account any kind of force used as a denial of consent from the victim. They even consider the threat of starvation or suffering the cold of winter to be regarded as against one's will.
From these juristic opinions, rape can be defined in Islamic law as forcible illegal sexual intercourse by a man with a woman who is not legally married to him, without her free will and consent. Considering illegal sexual intercourse (zina) as part of rape reveals the criminal conceptual elements in which the purpose of rape is to have sexual excitement and pleasure regardless of the means and extent of the force used.
Finally, the modern definition of rape according to some Muslim authorities seems to derive from the opinions of those traditional jurists. In Pakistan, s 6 of the Enforcement of Hudood Ordinance (VII of 1979) provides the definition and punishment of rape or what is termed as zina bi al-jabr (forcible illegal sexual intercourse). It states: 'A person is said to commit zina bi al- jabr, i.e., rape, if he or she has sexual intercourse with a woman or man, as the case may be, to whom he or she is not validly married, in any of the following circumstances, namely against the will of the victim; without the consent of the victim; with the consent of the victim when the consent has been obtained by putting the victim in fear of death or of hurt, or with the consent of the victim who gave consent in the belief that the offender is a person to whom she is validly married'.
DIFFERENCES BETWEEN RAPE AND ZINA
Although rape is known as zina bi al-ikrah, it is different from zina itself because rape is a physical assault which necessarily causes bodily harm. While the victim is trying to resist her aggressor, the rapist will use whatever force he needs to fulfil his intention, and this may even include killing the victim. When the victim is raped, the intercourse is painful, whereas it is an enjoyable experience for the participants in fornication. Rape is also psychologically destructive, because the victim will usually suffer from severe trauma for a long time. Therefore, the victim of rape is not regarded as an adulterer. However, those who indulge in zina are willing participants and so there is no victim. Rape is a violation of honor. The woman participating in fornication is willing to lose her honor (or virginity in the case of a virgin) and to allow the man to ruin her chastity and reputation. Zina is regarded as a violation of the right of Allah, whereas rape is regarded as the violation of not only the rights of Allah but also those of a human being. It should be noted that proving the rights of Allah is much more difficult than proving the rights of human beings, as these rights can be more easily restored when violated.
THE PUNISHMENT FOR A CONVICTED RAPIST
The penalty for a convicted rapist has been considered to be the same as for the hadd of zina, the hadd of Hirabah or to come under the category of ta'zir.
The Hadd of zina
Ibn Rushd observes that most scholars agree with applying the hadd penalty for zina to a convicted rapist. This means that the convict will receive a similar punishment for the offence of zina, that is, being stoned to death for the married (muhsan) or receiving 100 strokes of the whip and deportation for the unmarried (ghair-muhsan).
They base their argument on a hadith of 'Abd al-Jabbar Ibn Wa'il which reports a rape case at the time of the Prophet (صلى الله عليه و سلم). The victim was excused while the convicted person who had forcible illegal intercourse with her was sentenced to being stoned to death.
However, they disagree on the second part of the penalty, i.e., whether the convicted rapist had to pay a dowry besides being sentenced to the hadd penalty. The majority of the jurists, including Malik, Shafi'i, the Hanbalites and Laith Ibn Sa'ad take the stance of punishing him with both the hadd and sadaq (dowry). The same opinion is reported by 'Ali ibn Abi Talib, Ibn Mas'ud, Sulaiman Ibn Yasar, Rabi'ah and 'Ati'.
Malik generalizes the verdict to cover an insane woman and also an unconscious sleeping woman. His argument is based on the fact that rape involves the right of Allah and the right of an individual and these must be dealt with separately. Both respectively deserve different treatment, as is the ruling in the case of stealing. The Malikites make no difference between a victim who is a virgin and one who is not in terms of receiving dowry compensation. They support the notion of imposing a dowry in addition to the hadd penalty with the hadith: "If any woman gets married without the permission of her wali (guardian), the marriage is nullified. If the man consummates the marriage with her, he is obliged to pay her the dowry for the legitimizing of the sexual relation. If there is a conflict, the sultan, i.e., authority, is the wali for those who have no wali." (sahih)
In another hadith, the Prophet (صلى الله عليه و سلم) decreed that the husband has to pay the dowry for an invalid marriage when the woman has not completed her 'iddah' (sahih). This Hadith indicates that the action of 'legalizing' sexual intercourse itself is the concerned issue which leads to imposing a dowry. (Ibn Qudamah, al-Mughni)
The Shafi'ites support the idea of imposing a dowry based on the analogy (qiyas) that a rape is similar to an invalid marriage (nikah fasid) where if there had been consummation, the husband has to pay the fair mahr. Likewise, the perpetrator is considered to be liable for redemption ('aman) in a rape case because of the consummation (intercourse).
Besides a fair dowry, the Shafi'ites impose arsh/diya if the man has caused injury to the hymen of virginity. This is because infringing the property of others, which is similar to destroying the property or food of others, must be recompensed. Ibn Qudamah opposes this opinion arguing that the dowry itself entails all sorts of compensation. According to him, a virgin victim must be given a higher compensation than a widow because of her virginity. This extra payment is part of that arsh. (Ibn Qudamah, al-Mughni)
According Ibn Qudamah, the criminal has to pay diya if the victim becomes pregnant and dies while delivering the child because this had been caused by the violence of the rapist. Abu Hanifah, Thauri and Ibn Shubrumah hold the opinion that a rapist is liable for the hadd penalty only, and not for the dowry (sadaq). They argue that when the right of Allah meets the right of individuals, the right of Allah prevails. They also argued that sadaq is not a price for sexual pleasure, but it is meant for ritual purposes. Therefore, there should be no sadaq for the illegal intercourse. However, Abu Hanifah asserts that if a man has intercourse with a free woman by force and she dies because of the violence, he must pay diya besides being liable for the hadd penalty.
These three base their argument on the very same hadith of 'Abd al-Jabbar Ibn Wa'il which clarifies that no dowry was charged on the man. According to the version recorded by al-Tirmidhi's and al-Nasa'i, it is clearly mentioned that there was no monetary penalty (sadaq).
It is worth mentioning that this occasion was the only case that occurred at the time of the Prophet (صلى الله عليه و سلم) in which the criminal was married, and after comparing several texts, it is safe to say that the punishment was the hadd penalty of being stoned to death. Another interesting fact about this incident is the fact that it was not accompanied by violence and physical attack.
Hadd of Hirabah as a penalty for rape
The modern tendency in punishing rape is to consider rape as hirabah which requires the penalty of hadd al-hirabah. Thus, the rapist will be categorized as an outlaw and as a person who is dangerous for the peace and security of society. This group of people and their punishment is mentioned in the following verse of the Qur'an: "The recompense of those who wage war against Allah and His messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on opposites sides or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter" (Soorah al-Maidah, 5:33)
Among the modern authors who support this opinion are Sheikh Muhammad Ali al-Hanooti, Asifa al-Qureshi, Muhammad Shahhat al-Jundi, Muhammad Tayyib al-Najjar and Muhammad Salim al-'Awwa. The Religious Council of Egypt (Dar al-Ifta al-Misriyyah) has issued a fatwa that the crime of a violent attack which involves forcible sexual intercourse is an act of Hirabah. They support this opinion by making reference to some traditional jurists. Al-Tabari, for example interprets al-fasad as causing mischief and chaos on the earth by whatever means of violence including usurping the property and honor of others.
The Malikites regard hirabah as an act of aggressive assault although it does not involve taking valuables. Some of them, like Ibn 'Arabi, clarify that the infringement of honor i.e., rape is more serious than the taking of property.
Their argument is that rape has such elements of assaults as some jurists include rape as part of the crime. It is inevitable that rape has the elements of physical assault similar to hirabah which is regarded as fasad or mischief and causing trouble. There are elements of hirabah in some rape cases, like using force, frightening, usurpation and torture.
Asifa says: "This cursory review of traditional Islamic Shari'ah shows that the crime of rape is not a subcategory of zina, but rather a separate crime of violence under Hirabah. This classification is logical because the taking is of the victim's property (the rape victim's sexual autonomy) by force. In Islam, sexual autonomy and pleasure is a fundamental right of both women and men."
Some jurists prefer to classify rape as a hirabah crime for reasons of prosecution. According to Asifa zina requires a high standard of proof. Hirabah does not require four witnesses to prove the offence, unlike zina. Circumstantial evidence and expert testimony, also, presumably form the evidence used to prosecute such crimes. In addition to using eyewitness testimony, medical data and expert testimony, a modern hirabah prosecution of rape would likely take advantage of modern technological advances such as forensic and DNA testing. Finally, the classification of rape as hirabah promotes the principle of honoring a woman's dignity, as is established in the Quranic verses on zina. Rape as Hirabah is a separate violent crime which uses sexual intercourse as a weapon. The focus in a hirabah prosecution would be the accused rapist, his intent and physical actions, rather than just guessing the consent of the rape victim, which, as we have seen, is likely to happen if rape is classified as a type of zina. In addition, there is no consideration of marital status in the case of hadd of hirabah. ('Her Honour: An Islamic Critique of the Rape Provisions in Pakistan's Ordinance on Zina' by Asifa Qureishi)
[Further, the Council of Senior Scholars in the Land of the Two Holy Sanctuaries, under the leadership of Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him) issued a statement concerning these crimes, in which it says:
"The Council has studied what the scholars have mentioned about the shar'i rulings which in general dictate the obligation to protect the five essentials of life and ensure that they remain safe. They are: religion, life, honor, mental health and wealth. Islam acknowledges the great danger that can result from crimes of aggression against the sanctity of the Muslims' lives, honor and wealth, and the threat to public security that this can pose in the land.
Allah has guaranteed protection for the people's religion, physical well-being, lives, honor and mental health by means of the punishments which He has prescribed to attain security on both the public and private levels. Implementing the verse concerning the hadd punishment for hirabah in accordance with the rulings of the Prophet (صلى الله عليه و سلم) concerning muhaaribeen guarantees security and peace of mind, and deters those who would think of committing such crimes and transgressing against the Muslims…"
The Council has further determined the following:
"The crimes of kidnapping, robbery and transgression of the Muslims' sanctity by way of open and audacious hostility is a type of muhaarabah (waging war against Allah and His Messenger) and doing mischief in the land, which deserves the punishment mentioned by Allah in the verse in al-Ma'idah, whether that aggression is against people's lives, wealth or honor, or it is scaring wayfarers and cutting off routes (banditry). It makes no difference whether that happens in cities, villages, the desert or the wilderness, as is the correct view of the scholars (may Allah have mercy on them).
Ibn al-'Arabi said, telling of the time when he was a judge: Some bandits were brought before me who had gone out to attack a group of travelers. They took a woman by force from her husband and the group of Muslims who were with him and carried her off. Then they were hunted down, caught and brought to me. I asked one of the muftis with whom Allah tested me about them and he said that they were not muhaaribeen, because hirabah (the crime of waging war against Allah and His Messenger) applies only with regard to wealth, not rape! I said to them: To Allah we belong and unto Him is our return. Do you not know that hirabah (aggression) against honor is worse than aggression against wealth? All people would agree to lose their wealth and have it confiscated from them rather than to see aggression committed against their wives or daughters. If there were any punishment more severe than that which Allah has mentioned, it would be for those who kidnap women…
The majority of the Council believes that the deputies of the ruler – the judges – have the obligation to prove the type of crime and to pass judgement accordingly. If it is proven that it is a crime that constitutes war against Allah and His Messenger (muhaarabah) and spreading mischief in the land, then they have the choice of issuing a sentence of execution, crucifixion, cutting off a hand and foot on opposite sides, or exile from the land, based on their ijtihaad and paying attention to the situation of the criminal and the circumstances of the crime, as well as its impact on society and what may best achieve the interests of Islam and the Muslims, unless the muhaarib has killed, in which case he should definitely be executed, as Ibn al-'Arabi al-Maaliki narrated that there was consensus among the scholars on this point. Among the Hanbalis, the author of al-Insaaf said: There is no dispute on this point. (From a paper published by the Council of Senior Scholars under the title 'al-Hukm fi'l-Satw wa'l-Ikhtitaaf wa Muskiraat')
… [Hence, if the heinous crime of rape was committed] …at knife-point or gun-point [by putting the victim in fear of death or of hurt], …then [the offender] is a muhaarib, and is to be subjected to the hadd punishment described in the verse in in al-Ma'idah. So, the judge has the choice of the four punishments mentioned in this verse and may choose whichever he thinks is most suitable to attain the objective, which is to spread peace and security in society, and ward off evildoers and aggressors. (Shaykh Muhammad Saalih al-Munajjid)]
Rape as Ta'zir
Some modern researchers consider rape as a ta'zir offence. This is because any offences which have not been prescribed in the authentic sources are categorized as ta'zir crimes. Some conclude that rape deserves a ta'zir penalty when a conviction is reached as a result of circumstantial evidence, such as marks of violence on the genitals, marks of violence on the body of the victim or accused, the presence of semen or blood-stains on the body or clothes of the victim or accused, or a medical report, all of which are sufficient for ta'zir only.
The penalty of a rapist differs based on the consequences and circumstances of the way the crime was committed. It is punishable in some circumstances by the hadd of zina as well as in some circumstances by the hadd of Hirabah and it is also complemented by ta'zir. The penalty of rape is very severe but it must be based on conclusive and definitive evidence as well as scrupulous inspection of mitigating and aggravating reasons. The Islamic Court should be given greater jurisdiction to decide on the penalty.
The jurists' opinion of imposing the zina penalty reflects the severity of the crime. This type of penalty is chosen on the grounds that a sentence for hadd crimes is mandatory and the same for all offenders. The problem of disparity will not arise in sentencing. Capital punishment for a rapist is also justifiable based on the principle of siyasah shar'iyyah (policy that is based on the Qur'an and Sunnah, by the ruler administering justice and the subjects giving loyalty and obedience). The ruler should regulate the most effective penal system in order to combat the crime even by imposing the death penalty.
The majority of jurists also opine that financial compensation, i.e., a dowry, should also be paid to the victim. Besides, other related injuries and fatalities associated with rape must be recompensed accordingly. Trauma, homicide and other consequences could be evaluated based on the idea of jirah (crimes particularly of physical attacks against individuals which cause bodily injuries).
(Most part of the above answer is based on the Article 'Punishment for Rape in Islamic Law' (Malayan Law Journal Articles,2009) by Dr Azman Mohd Noor, Assistant Professor Department of Fiqh and Usul al-Fiqh International Islamic University Malaysia, unless stated otherwise)
[1] The Penal Law of Islam are called Hudud (plural of hadd) in Hadith and Fiqh. Hadd means prevention, hinderance, restraint, prohibition, and hence a restrictive ordinance or statute of Allah, respecting things lawful or unlawful. The Hadd is a punishment the limits of which have been defined in the Qur'an and the Sunnah. ('The Penal Law of Islam' by Muhammad Iqbal Siddiqi)
[2] Hirabah is actually referred to Armed Robbery, whereby the basic element is the taking of someone else's property by force. The punishment for Hirabah is in the Hadd category as is stated in the Qur'an (Soorah al-Maidah, 5:33) ('Punishment in Islamic Law – A Comparative Study' by Mohamed S. El-Awa) Based on a fatwa, the crime of a violent attack which involves forcible sexual intercourse is an act of Hirabah.
[3] Ta'zir is the punishment which is left to the discretion of the court in regard to the form and measure in which such punishment is to be inflicted. It is applicable to those crimes for which Hudud have not been prescribed. ('The Penal Law of Islam' by Muhammad Iqbal Siddiqi)
[4] Independent reasoning or the thorough exertion of a jurist's mental faculty in finding a solution to a legal question
PreviousQuestion # 293: Misyaar Marriage
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redpajama_set_name: RedPajamaCommonCrawl


text:
Bandhavgarh National Park Bandipur National Park Corbett National Park Dudhwa National Park Ranthambore National Park Gir National Park Kanha National Park Kaziranga National Park Namdapha National Park Sunderbans National Park Panna National Park Periyar National Park
Bandhavgarh Resort Bharatpur Resort Gir Jungle Resort Jim Corbett Jungle Resort Kanha Resort Kaziranga Jungle Resort Panna Jungle Resort Periyar Jungle Resorts Ranthambhore Resort Sariska Resort
Being one of the youth brands of we know your needs the best and thus offer you the best of your time and money for Gir National Park Tour. Under the guidance of our expert guides you will have surely a life time experience or everyone looking to fulfill their wildlife fantasies across one of most renowned wildlife sanctuary of India, we offer Gir Wild Life Tour Package. We all know, Gir is the only natural habitat of world popular Asiatic Lions. Where our tailor made Gir Wild Life Tour Package gives you an unparalleled opportunity to watch those rare Asiatic Lions coupled with thousands of other elusive wild animals and hard-to-find birds like uncommon Asiatic wild ass, hyenas, Gir foxes, pygmy woodpecker, brown fish owl and black buck etc, it will make sure that you receive the highest standards of luxury, comfort and travel. Additionally, all this is available at very phenomenal charges.
How to Reach Gir National Park Gir National Park attracts large number of tourists to witness the Asiatic lion, as this is the sole place all across the world where these creatures are presently found. Once extinct, numbers have been recovered owing to the conservation efforts. The Sanctuary is open for tourism from 16th October to 15th June every year.
Junagadh is perhaps the best approach to the park. The railway station in Junagadh receives trains from different cities like Ahmedabad and Rajkot and other major cities. Then, from here it takes approximately one and half hour to reach Gir National Park.
From Rajkot-On reaching Rajkot Railway Station or Airport you can take a cab or bus and to reach a Limda chowk. There are a number of privately operated that go to Junagadh at frequent intervals. Junagadh is nearly 105 Kms from the city Rajkot and it takes nearly 2 and a half to 3 hours to cover the distance.From this point you have two options. First one is either you take a bus from gate number 11or 12 to Sasan Gir or travel by taxi that is accessible bang opposite the taxi stand. The taxi will take nearly one and half an hour and will charge reasonably and will drop you to Sasan Gir.
From SomNath to Gir National Park Road Distance or the driving distance from the Gir National Park to Somnath is approximately 50 Kms and it takes nearly 1 hour to cover this distance. GSRTC buses and quite a few private buses ply between both the cities and take you directly to Sasan Gir Forest.
From Diu To Gir Park: Diu airport is closest to the Gir National Park. From here you can hire that are present just outside the airport which will take you to Sasan Gir. Sasan Gir is nearly 110 kms airport of Diu and takes approximately 2 hours to cover this distance. If you have a late afternoon flight it is better to take a halt at Diu or can visit Somnath Temple which is nearly 80 kms from Diu and the road too is good except in little patches. It just takes an hour to reach Somnath from Diu. Next morning you can move on to Sasan Gir which is just 40 kms from here and just takes half an hour to cover this distance.Some other routes to reach Sasan Gir by road is from Keshod which also has an airport and is 45 kms, Veraval is 40 kms away, Junagadh is 55kms, Rajkot is 160Kms, Ahemedabad is 410Kms. The closeby railway stations are Sasan which is 0 Kms and Rajkot which is 160 Kms.
If you can't afford a taxi there are frequent buses that are playing throughout the day. The park is easily accessible from the beautiful beaches of Diu which is about two hours drive don't want to take a taxi, pubic buses run regularly to Sasan Gir from both places during the day. People prefer private buses as it conveniently drops them to the Guest houses you want to reach. So in this way they are more convenient than the buses. No prior booking is required as the buses are available on any part of the day. So, come and enjoy the beautiful flora and fauna of Gir National Park and take home some of the most treasured moments back home.


text:
module V1
  class CommentsController < ApplicationController

  end
end

redpajama_set_name: RedPajamaGithub


Here is my third pencil drawing for my Tales of Cyprus Exhibition.
As you can see I am working of this vintage postcard. The photo was taken in the village of Panagia in Paphos. It took about 12 hours over three days to complete. Once again, I sacrificed sleep to get the job done.


text:
Q: Android Room database view in android docs code for creating view in room database is
@DatabaseView("SELECT user.id, user.name, user.departmentId," +
    "department.name AS departmentName FROM user " +
    "INNER JOIN department ON user.departmentId = department.id")
data class UserDetail(
var id: Long,
var name: String?,
var departmentId: Long,
var departmentName: String?
)

but how i can create view with some dynamic condition like user.id=userId where userId=1 or 2 or some integer

A: You can have Where clause in the query when creating a database view, but this will not be dynamic. Let's say you want to have a database view that only returns active users that are assigned to any department, so you could have Where user.active = true or something like that. But this will be set on the schema, so everytime you query this view, it will only return active users.
When adding a new user to the User table, the view will be automatically updated.
But you don't need to have this Where clause when creating the database view. Once the view is created, you can use as a normal table, so you can have a DAO that queries only the users that have the desired id.
For example:
@Query("SELECT * FROM UserDetail WHERE id = :id")
fun search(id: Int): List<UserDetail>

So your view is a "table" that joins user and department and then you can query as a normal table and have filters.
Does this help?

redpajama_set_name: RedPajamaStackExchange


text:
"use strict";

var Student = schoolsRepository.Student;
var Teacher = schoolsRepository.Teacher;
var Class = schoolsRepository.Class;
var School = schoolsRepository.School;

var pesho = Object.create(Student);
pesho.init("Pesho", "Peshev", 15, 5);
console.log(pesho.introduce());

var ivan = Object.create(Student);
ivan.init("Ivan", "Ivanov", 14, 2);
console.log(ivan.introduce());

var stamat = Object.create(Teacher);
stamat.init("Stamat", "Stamatov", 46, "chemistry");
console.log(stamat.introduce());

var pena = Object.create(Teacher);
pena.init("Pena", "Peneva", 104, "biology");
console.log(pena.introduce());

var mincho = Object.create(Student);
mincho.init("Mincho", "Minchev", 14, 2);
console.log(mincho.introduce());

var softwareThings = Object.create(Class);
softwareThings.init("Software things", 4, [pesho, ivan], stamat);
console.log("\n" + softwareThings.toString() + "\n");

var otherCourse = Object.create(Class);
otherCourse.init("Other class", 15, [ivan, pesho, mincho], pena);
console.log("\n" + otherCourse.toString() + "\n");

var school = Object.create(School);
school.init("Telerik Academy", "Sofia", [softwareThings, otherCourse], [stamat, pena]);
console.log("\n" + school.toString() + "\n");


OU Extended Campus will host a professional development seminar on leadership at Ramstein Air Base in Germany on Thursday, Oct. 11, at 11 a.m.
The two-hour seminar—which is open to all members of the Ramstein Air Base community—will take place in Foulois Auditorium in the USAFE Conference Center and will feature speakers from four universities offering techniques designed to help participants elevate their leadership abilities, improve morale and create better communication and cohesion within an organization.
For more information, call 06371-47-6807/5611 (CIV) or 480-6807/5611 (DSN) or visit the Ramstein Education Center in Building 2120.


text:
using WebKit::WebFrame;
using WebKit::WebString;
using WebKit::WebTextCheckingCompletion;
using WebKit::WebTextCheckingResult;
using WebKit::WebTextCheckingType;
using WebKit::WebVector;

COMPILE_ASSERT(int(WebKit::WebTextCheckingTypeSpelling) ==
               int(SpellCheckResult::SPELLING), mismatching_enums);
COMPILE_ASSERT(int(WebKit::WebTextCheckingTypeGrammar) ==
               int(SpellCheckResult::GRAMMAR), mismatching_enums);

SpellCheckProvider::SpellCheckProvider(
    content::RenderView* render_view,
    SpellCheck* spellcheck)
    : content::RenderViewObserver(render_view),
      content::RenderViewObserverTracker<SpellCheckProvider>(render_view),
      spelling_panel_visible_(false),
      spellcheck_(spellcheck) {
  DCHECK(spellcheck_);
  if (render_view) {  // NULL in unit tests.
    render_view->GetWebView()->setSpellCheckClient(this);
    EnableSpellcheck(spellcheck_->is_spellcheck_enabled());
  }
}

SpellCheckProvider::~SpellCheckProvider() {
}

void SpellCheckProvider::RequestTextChecking(
    const string16& text,
    WebTextCheckingCompletion* completion,
    const std::vector<SpellCheckMarker>& markers) {
  // Ignore invalid requests.
  if (text.empty() || !HasWordCharacters(text, 0)) {
    completion->didCancelCheckingText();
    return;
  }

  // Try to satisfy check from cache.
  if (SatisfyRequestFromCache(text, completion))
    return;

  // Send this text to a browser. A browser checks the user profile and send
  // this text to the Spelling service only if a user enables this feature.
  last_request_.clear();
  last_results_.assign(WebKit::WebVector<WebKit::WebTextCheckingResult>());

#if defined(OS_MACOSX)
  // Text check (unified request for grammar and spell check) is only
  // available for browser process, so we ask the system spellchecker
  // over IPC or return an empty result if the checker is not
  // available.
  Send(new SpellCheckHostMsg_RequestTextCheck(
      routing_id(),
      text_check_completions_.Add(completion),
      text,
      markers));
#else
  Send(new SpellCheckHostMsg_CallSpellingService(
      routing_id(),
      text_check_completions_.Add(completion),
      string16(text),
      markers));
#endif  // !OS_MACOSX
}

bool SpellCheckProvider::OnMessageReceived(const IPC::Message& message) {
  bool handled = true;
  IPC_BEGIN_MESSAGE_MAP(SpellCheckProvider, message)
#if !defined(OS_MACOSX)
    IPC_MESSAGE_HANDLER(SpellCheckMsg_RespondSpellingService,
                        OnRespondSpellingService)
#endif
#if defined(OS_MACOSX)
    IPC_MESSAGE_HANDLER(SpellCheckMsg_AdvanceToNextMisspelling,
                        OnAdvanceToNextMisspelling)
    IPC_MESSAGE_HANDLER(SpellCheckMsg_RespondTextCheck, OnRespondTextCheck)
    IPC_MESSAGE_HANDLER(SpellCheckMsg_ToggleSpellPanel, OnToggleSpellPanel)
#endif
    IPC_MESSAGE_UNHANDLED(handled = false)
  IPC_END_MESSAGE_MAP()
  return handled;
}

void SpellCheckProvider::FocusedNodeChanged(const WebKit::WebNode& unused) {
#if defined(OS_MACOSX)
  bool enabled = false;
  WebKit::WebNode node = render_view()->GetFocusedNode();
  if (!node.isNull())
    enabled = render_view()->IsEditableNode(node);

  bool checked = false;
  if (enabled && render_view()->GetWebView()) {
    WebFrame* frame = render_view()->GetWebView()->focusedFrame();
    if (frame->isContinuousSpellCheckingEnabled())
      checked = true;
  }

  Send(new SpellCheckHostMsg_ToggleSpellCheck(routing_id(), enabled, checked));
#endif  // OS_MACOSX
}

void SpellCheckProvider::spellCheck(
    const WebString& text,
    int& offset,
    int& length,
    WebVector<WebString>* optional_suggestions) {
  string16 word(text);
  std::vector<string16> suggestions;
  spellcheck_->SpellCheckWord(
      word.c_str(), word.size(), routing_id(),
      &offset, &length, optional_suggestions ? & suggestions : NULL);
  if (optional_suggestions) {
    *optional_suggestions = suggestions;
    UMA_HISTOGRAM_COUNTS("SpellCheck.api.check.suggestions", word.size());
  } else {
    UMA_HISTOGRAM_COUNTS("SpellCheck.api.check", word.size());
    // If optional_suggestions is not requested, the API is called
    // for marking.  So we use this for counting markable words.
    Send(new SpellCheckHostMsg_NotifyChecked(routing_id(), word, 0 < length));
  }
}

void SpellCheckProvider::checkTextOfParagraph(
    const WebKit::WebString& text,
    WebKit::WebTextCheckingTypeMask mask,
    WebKit::WebVector<WebKit::WebTextCheckingResult>* results) {
  if (!results)
    return;

  if (!(mask & WebKit::WebTextCheckingTypeSpelling))
    return;

  // TODO(groby): As far as I can tell, this method is never invoked.
  // UMA results seem to support that. Investigate, clean up if true.
  NOTREACHED();
  spellcheck_->SpellCheckParagraph(text, results);
  UMA_HISTOGRAM_COUNTS("SpellCheck.api.paragraph", text.length());
}

void SpellCheckProvider::requestCheckingOfText(
    const WebString& text,
    const WebVector<uint32>& markers,
    const WebVector<unsigned>& marker_offsets,
    WebTextCheckingCompletion* completion) {
  std::vector<SpellCheckMarker> spellcheck_markers;
  for (size_t i = 0; i < markers.size(); ++i) {
    spellcheck_markers.push_back(
        SpellCheckMarker(markers[i], marker_offsets[i]));
  }
  RequestTextChecking(text, completion, spellcheck_markers);
  UMA_HISTOGRAM_COUNTS("SpellCheck.api.async", text.length());
}

WebString SpellCheckProvider::autoCorrectWord(const WebString& word) {
  const CommandLine& command_line = *CommandLine::ForCurrentProcess();
  if (command_line.HasSwitch(switches::kEnableSpellingAutoCorrect)) {
    UMA_HISTOGRAM_COUNTS("SpellCheck.api.autocorrect", word.length());
    return spellcheck_->GetAutoCorrectionWord(word, routing_id());
  }
  return string16();
}

void SpellCheckProvider::showSpellingUI(bool show) {
#if defined(OS_MACOSX)
  UMA_HISTOGRAM_BOOLEAN("SpellCheck.api.showUI", show);
  Send(new SpellCheckHostMsg_ShowSpellingPanel(routing_id(), show));
#endif
}

bool SpellCheckProvider::isShowingSpellingUI() {
  return spelling_panel_visible_;
}

void SpellCheckProvider::updateSpellingUIWithMisspelledWord(
    const WebString& word) {
#if defined(OS_MACOSX)
  Send(new SpellCheckHostMsg_UpdateSpellingPanelWithMisspelledWord(routing_id(),
                                                                   word));
#endif
}

#if !defined(OS_MACOSX)
void SpellCheckProvider::OnRespondSpellingService(
    int identifier,
    bool succeeded,
    const string16& line,
    const std::vector<SpellCheckResult>& results) {
  WebTextCheckingCompletion* completion =
      text_check_completions_.Lookup(identifier);
  if (!completion)
    return;
  text_check_completions_.Remove(identifier);

  // If |succeeded| is false, we use local spellcheck as a fallback.
  if (!succeeded) {
    spellcheck_->RequestTextChecking(line, completion);
    return;
  }

  // Double-check the returned spellchecking results with our spellchecker to
  // visualize the differences between ours and the on-line spellchecker.
  WebKit::WebVector<WebKit::WebTextCheckingResult> textcheck_results;
  spellcheck_->CreateTextCheckingResults(SpellCheck::USE_NATIVE_CHECKER,
                                         0,
                                         line,
                                         results,
                                         &textcheck_results);
  completion->didFinishCheckingText(textcheck_results);

  // Cache the request and the converted results.
  last_request_ = line;
  last_results_.swap(textcheck_results);
}
#endif

bool SpellCheckProvider::HasWordCharacters(
    const string16& text,
    int index) const {
  const char16* data = text.data();
  int length = text.length();
  while (index < length) {
    uint32 code = 0;
    U16_NEXT(data, index, length, code);
    UErrorCode error = U_ZERO_ERROR;
    if (uscript_getScript(code, &error) != USCRIPT_COMMON)
      return true;
  }
  return false;
}

#if defined(OS_MACOSX)
void SpellCheckProvider::OnAdvanceToNextMisspelling() {
  if (!render_view()->GetWebView())
    return;
  render_view()->GetWebView()->focusedFrame()->executeCommand(
      WebString::fromUTF8("AdvanceToNextMisspelling"));
}

void SpellCheckProvider::OnRespondTextCheck(
    int identifier,
    const std::vector<SpellCheckResult>& results) {
  // TODO(groby): Unify with SpellCheckProvider::OnRespondSpellingService
  DCHECK(spellcheck_);
  WebTextCheckingCompletion* completion =
      text_check_completions_.Lookup(identifier);
  if (!completion)
    return;
  text_check_completions_.Remove(identifier);
  WebKit::WebVector<WebKit::WebTextCheckingResult> textcheck_results;
  spellcheck_->CreateTextCheckingResults(SpellCheck::DO_NOT_MODIFY,
                                         0,
                                         string16(),
                                         results,
                                         &textcheck_results);
  completion->didFinishCheckingText(textcheck_results);

  // TODO(groby): Add request caching once OSX reports back original request.
  // (cf. SpellCheckProvider::OnRespondSpellingService)
  // Cache the request and the converted results.
}

void SpellCheckProvider::OnToggleSpellPanel(bool is_currently_visible) {
  if (!render_view()->GetWebView())
    return;
  // We need to tell the webView whether the spelling panel is visible or not so
  // that it won't need to make ipc calls later.
  spelling_panel_visible_ = is_currently_visible;
  render_view()->GetWebView()->focusedFrame()->executeCommand(
      WebString::fromUTF8("ToggleSpellPanel"));
}
#endif

void SpellCheckProvider::EnableSpellcheck(bool enable) {
  if (!render_view()->GetWebView())
    return;

  WebFrame* frame = render_view()->GetWebView()->focusedFrame();
  frame->enableContinuousSpellChecking(enable);
  if (!enable)
    frame->removeSpellingMarkers();
}

bool SpellCheckProvider::SatisfyRequestFromCache(
    const string16& text,
    WebTextCheckingCompletion* completion) {
  size_t last_length = last_request_.length();

  // Send back the |last_results_| if the |last_request_| is a substring of
  // |text| and |text| does not have more words to check. Provider cannot cancel
  // the spellcheck request here, because WebKit might have discarded the
  // previous spellcheck results and erased the spelling markers in response to
  // the user editing the text.
  string16 request(text);
  size_t text_length = request.length();
  if (text_length >= last_length &&
      !request.compare(0, last_length, last_request_)) {
    if (text_length == last_length || !HasWordCharacters(text, last_length)) {
      completion->didFinishCheckingText(last_results_);
      return true;
    }
    int code = 0;
    int length = static_cast<int>(text_length);
    U16_PREV(text.data(), 0, length, code);
    UErrorCode error = U_ZERO_ERROR;
    if (uscript_getScript(code, &error) != USCRIPT_COMMON) {
      completion->didCancelCheckingText();
      return true;
    }
  }
  // Create a subset of the cached results and return it if the given text is a
  // substring of the cached text.
  if (text_length < last_length &&
      !last_request_.compare(0, text_length, request)) {
    size_t result_size = 0;
    for (size_t i = 0; i < last_results_.size(); ++i) {
      size_t start = last_results_[i].location;
      size_t end = start + last_results_[i].length;
      if (start <= text_length && end <= text_length)
        ++result_size;
    }
    if (result_size > 0) {
      WebKit::WebVector<WebKit::WebTextCheckingResult> results(result_size);
      for (size_t i = 0; i < result_size; ++i) {
        results[i].type = last_results_[i].type;
        results[i].location = last_results_[i].location;
        results[i].length = last_results_[i].length;
        results[i].replacement = last_results_[i].replacement;
      }
      completion->didFinishCheckingText(results);
      return true;
    }
  }

  return false;
}