Muslim polygamy dating site

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  • What's polygamy?
  • bulenttezcan.com dating site founder accused of promoting bigamy in UK
  • So why Polygamy.com?
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  • bulenttezcan.com dating site founder accused of promoting bigamy in UK
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    Arab dating is only encouraged under the context of finding a suitable marriage partner. In fact in the Arab world, it is not known as dating but rather considered as courtship. To understand more about Arab dating, we must differentiate it from the Islamic religious rules.

    Arab dating rules are based on the Arab culture with a few influences from religion. At the core of Arab dating is the position of women in Arab society.

    Arab women are highly respected in their societies and their modesty is of the utmost importance. In Arab culture, situations whereby single male and females can interact are very controlled. It is in this light, that some critics argue that the concept of dating is actually shameful and damaging to the culture. Arabs perceive the western way of dating as sexual in nature hence causing a rift in interpretations.

    However, many young Arabs today perceive dating as a way to prepare themselves for marriage and married life in general. A more modern look at Arab dating includes the advent of online dating. Many Arabs today are finding love on the internet.

    Before engaging in Arab relationships, single Arabs must always make sure that marriage is the end goal of such interactions.

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    There are some unspoken rules as concerns the grey area that is Arab dating: Males and females should always meet in public. For stricter families, these dates must be chaperoned by an older family member such as an aunty or cousin.

    The couple is not allowed to be alone at any time. There shall be no physical contact between the couple. This includes holding hands, caressing or even sharing a kiss. Premarital relationships of a sexual nature are heavily discouraged at all costs.

    The relationship must be based on honesty and purity following the cultural and religious rules. Dating is only deemed acceptable if it is a means by which a single Arab male or female is ready to look for a worthy spouse. Dating for marriage involves not only the couple but also the family. Arab Marriage The first step in finding a suitable Arab partner for marriage is to list down what one is looking for in a spouse.

    Arranged marriages are the most popular way by which single Arabs begin to date. A single Arab, mostly males, give their mothers a list of what they are looking for in a suitable wife. Through networking, mothers and aunties alike inquire about suitable single Arab women from good families. It is wise to remember that for Arabs, a marriage is not just a union between two people but a bringing together of two families.

    Hence as mothers and aunties search for suitable spouses, they search for families that they share common goals and values. Once these single women are found, meetings are arranged between the prospective bride and groom.

    The couple is allowed to meet for the first time in a chaperoned setting mostly in the presence of both families. If the two people agree to the courtship then the process of dating can begin. Engagements are very common at this stage. All other meeting and dates between the couple must always be chaperoned until they are officially married. One thing to note about arranged marriages in the Arab world is that the bridge and groom do have the final say on who they will settle with contrary to popular belief.

    Other versions of arranged marriages do exist where the couple have known each other before and proceed to formalize their union the cultural way. The next step is the signing of the marriage contract. The contract is signed between the bride and groom in the presence of witnesses.

    This contract states the responsibilities of each party. The rest of the content may include the amount of dowry to be paid, divorce agreements and such. After the marriage contract is signed, a party may be held to celebrate this signing. After this, the bride will have a Henna party which can be loosely defined as a bachelorette party.

    Finally the last part is the wedding reception. The type of wedding reception varies from area to area. Nowadays the basics include the bride and groom making an entrance, indulging in cake cutting and there is lots of song and dance. One thing to note is that the number of ceremonies leading up to the wedding and the time frames differ from region to region and community to community.
    The Roots of Muslim Rage Why so many Muslims deeply resent the West, and why their bitterness will not easily be mollified The separation of Church and State IN one of his letters Thomas Jefferson remarked that in matters of religion "the maxim of civil government" should be reversed and we should rather say, "Divided we stand, united, we fall.

    This idea was not entirely new; it had some precedents in the writings of Spinoza, Locke, and the philosophers of the European Enlightenment.

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    It was in the United States, however, that the principle was first given the force of law and gradually, in the course of two centuries, became a reality. If the idea that religion and politics should be separated is relatively new, dating back a mere three hundred years, the idea that they are distinct dates back almost to the beginnings of Christianity.

    Christians are enjoined in their Scriptures to "render And since they are two, they may be joined or separated, subordinate or independent, and conflicts may arise between them over questions of demarcation and jurisdiction. This formulation of the problems posed by the relations between religion and politics, and the possible solutions to those problems, arise from Christian, not universal, principles and experience.

    There are other religious traditions in which religion and politics are differently perceived, and in which, therefore, the problems and the possible solutions are radically different from those we know in the West. Most of these traditions, despite their often very high level of sophistication and achievement, remained or became local -- limited to one region or one culture or one people.

    There is one, however, that in its worldwide distribution, its continuing vitality, its universalist aspirations, can be compared to Christianity, and that is Islam. Islam is one of the world's great religions Islam is one of the world's great religions. Let me be explicit about what I, as a historian of Islam who is not a Muslim, mean by that. Islam has brought comfort and peace of mind to countless millions of men and women. It has given dignity and meaning to drab and impoverished lives.

    It has taught people of different races to live in brotherhood and people of different creeds to live side by side in reasonable tolerance. It inspired a great civilization in which others besides Muslims lived creative and useful lives and which, by its achievement, enriched the whole world.

    But Islam, like other religions, has also known periods when it inspired in some of its followers a mood of hatred and violence. It is our misfortune that part, though by no means all or even most, of the Muslim world is now going through such a period, and that much, though again not all, of that hatred is directed against us. We should not exaggerate the dimensions of the problem.

    The Muslim world is far from unanimous in its rejection of the West, nor have the Muslim regions of the Third World been the most passionate and the most extreme in their hostility. There are still significant numbers, in some quarters perhaps a majority, of Muslims with whom we share certain basic cultural and moral, social and political, beliefs and aspirations; there is still an imposing Western presence -- cultural, economic, diplomatic -- in Muslim lands, some of which are Western allies.

    Certainly nowhere in the Muslim world, in the Middle East or elsewhere, has American policy suffered disasters or encountered problems comparable to those in Southeast Asia or Central America.

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    There is no Cuba, no Vietnam, in the Muslim world, and no place where American forces are involved as combatants or even as "advisers. A surge of hatred that distresses, alarms, and above all baffles Americans. At times this hatred goes beyond hostility to specific interests or actions or policies or even countries and becomes a rejection of Western civilization as such, not only what it does but what it is, and the principles and values that it practices and professes.

    These are indeed seen as innately evil, and those who promote or accept them as the "enemies of God. The idea that God has enemies, and needs human help in order to identify and dispose of them, is a little difficult to assimilate.

    It is not, however, all that alien. The concept of the enemies of God is familiar in preclassical and classical antiquity, and in both the Old and New Testaments, as well as in the Koran. A particularly relevant version of the idea occurs in the dualist religions of ancient Iran, whose cosmogony assumed not one but two supreme powers.

    The Zoroastrian devil, unlike the Christian or Muslim or Jewish devil, is not one of God's creatures performing some of God's more mysterious tasks but an independent power, a supreme force of evil engaged in a cosmic struggle against God. This belief influenced a number of Christian, Muslim, and Jewish sects, through Manichaeism and other routes.

    The almost forgotten religion of the Manichees has given its name to the perception of problems as a stark and simple conflict between matching forces of pure good and pure evil. The Koran is of course strictly monotheistic, and recognizes one God, one universal power only. There is a struggle in human hearts between good and evil, between God's commandments and the tempter, but this is seen as a struggle ordained by God, with its outcome preordained by God, serving as a test of mankind, and not, as in some of the old dualist religions, a struggle in which mankind has a crucial part to play in bringing about the victory of good over evil.

    Despite this monotheism, Islam, like Judaism and Christianity, was at various stages influenced, especially in Iran, by the dualist idea of a cosmic clash of good and evil, light and darkness, order and chaos, truth and falsehood, God and the Adversary, variously known as devil, Iblis, Satan, and by other names.

    The struggle of good and evil very soon acquired political and even military dimensions IN Islam the struggle of good and evil very soon acquired political and even military dimensions. Muhammad, it will be recalled, was not only a prophet and a teacher, like the founders of other religions; he was also the head of a polity and of a community, a ruler and a soldier.

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    Hence his struggle involved a state and its armed forces. If the fighters in the war for Islam, the holy war "in the path of God," are fighting for God, it follows that their opponents are fighting against God. And since God is in principle the sovereign, the supreme head of the Islamic state -- and the Prophet and, after the Prophet, the caliphs are his vicegerents -- then God as sovereign commands the army. The army is God's army and the enemy is God's enemy. The duty of God's soldiers is to dispatch God's enemies as quickly as possible to the place where God will chastise them -- that is to say, the afterlife.

    Clearly related to this is the basic division of mankind as perceived in Islam. Most, probably all, human societies have a way of distinguishing between themselves and others: These definitions not only define the outsider but also, and perhaps more particularly, help to define and illustrate our perception of ourselves. In the classical Islamic view, to which many Muslims are beginning to return, the world and all mankind are divided into two: But the greater part of the world is still outside Islam, and even inside the Islamic lands, according to the view of the Muslim radicals, the faith of Islam has been undermined and the law of Islam has been abrogated.

    The obligation of holy war therefore begins at home and continues abroad, against the same infidel enemy. Like every other civilization known to human history, the Muslim world in its heyday saw itself as the center of truth and enlightenment, surrounded by infidel barbarians whom it would in due course enlighten and civilize.

    But between the different groups of barbarians there was a crucial difference. The barbarians to the east and the south were polytheists and idolaters, offering no serious threat and no competition at all to Islam. In the north and west, in contrast, Muslims from an early date recognized a genuine rival -- a competing world religion, a distinctive civilization inspired by that religion, and an empire that, though much smaller than theirs, was no less ambitious in its claims and aspirations.

    This was the entity known to itself and others as Christendom, a term that was long almost identical with Europe. The Struggle Between the Rival Systems of Islam and Christendom The struggle between these rival systems has now lasted for some fourteen centuries. It began with the advent of Islam, in the seventh century, and has continued virtually to the present day.

    It has consisted of a long series of attacks and counterattacks, jihads and crusades, conquests and reconquests. For the first thousand years Islam was advancing, Christendom in retreat and under threat. The new faith conquered the old Christian lands of the Levant and North Africa, and invaded Europe, ruling for a while in Sicily, Spain, Portugal, and even parts of France. The attempt by the Crusaders to recover the lost lands of Christendom in the east was held and thrown back, and even the Muslims' loss of southwestern Europe to the Reconquista was amply compensated by the Islamic advance into southeastern Europe, which twice reached as far as Vienna.

    For the past three hundred years, since the failure of the second Turkish siege of Vienna in and the rise of the European colonial empires in Asia and Africa, Islam has been on the defensive, and the Christian and post-Christian civilization of Europe and her daughters has brought the whole world, including Islam, within its orbit.

    FOR a long time now there has been a rising tide of rebellion against this Western paramountcy, and a desire to reassert Muslim values and restore Muslim greatness. The Muslim has suffered successive stages of defeat. The first was his loss of domination in the world, to the advancing power of Russia and the West. The second was the undermining of his authority in his own country, through an invasion of foreign ideas and laws and ways of life and sometimes even foreign rulers or settlers, and the enfranchisement of native non-Muslim elements.

    The third -- the last straw -- was the challenge to his mastery in his own house, from emancipated women and rebellious children. It was too much to endure, and the outbreak of rage against these alien, infidel, and incomprehensible forces that had subverted his dominance, disrupted his society, and finally violated the sanctuary of his home was inevitable. It was also natural that this rage should be directed primarily against the millennial enemy and should draw its strength from ancient beliefs and loyalties.

    Europe and her daughters? The phrase may seem odd to Americans, whose national myths, since the beginning of their nationhood and even earlier, have usually defined their very identity in opposition to Europe, as something new and radically different from the old European ways. This is not, however, the way that others have seen it; not often in Europe, and hardly ever elsewhere.

    Though people of other races and cultures participated, for the most part involuntarily, in the discovery and creation of the Americas, this was, and in the eyes of the rest of the world long remained, a European enterprise, in which Europeans predominated and dominated and to which Europeans gave their languages, their religions, and much of their way of life.

    For a very long time voluntary immigration to America was almost exclusively European. There were indeed some who came from the Muslim lands in the Middle East and North Africa, but few were Muslims; most were members of the Christian and to a lesser extent the Jewish minorities in those countries. Their departure for America, and their subsequent presence in America, must have strengthened rather than lessened the European image of America in Muslim eyes.

    In the lands of Islam remarkably little was known about America. At first the voyages of discovery aroused some interest; the only surviving copy of Columbus's own map of America is a Turkish translation and adaptation, still preserved in the Topkapi Palace Museum, in Istanbul. A sixteenth-century Turkish geographer's account of the discovery of the New World, titled The History of Western India, was one of the first books printed in Turkey. But thereafter interest seems to have waned, and not much is said about America in Turkish, Arabic, or other Muslim languages until a relatively late date.

    A Moroccan ambassador who was in Spain at the time wrote what must surely be the first Arabic account of the American Revolution.

    The Sultan of Morocco signed a treaty of peace and friendship with the United States inand thereafter the new republic had a number of dealings, some friendly, some hostile, most commercial, with other Muslim states.

    These seem to have had little impact on either side. The American Revolution and the American republic to which it gave birth long remained unnoticed and unknown. Even the small but growing American presence in Muslim lands in the nineteenth century -- merchants, consuls, missionaries, and teachers -- aroused little or no curiosity, and is almost unmentioned in the Muslim literature and newspapers of the time. The Second World War, the oil industry, and postwar developments brought many Americans to the Islamic lands; increasing numbers of Muslims also came to America, first as students, then as teachers or businessmen or other visitors, and eventually as immigrants.

    Cinema and later television brought the American way of life, or at any rate a certain version of it, before countless millions to whom the very name of America had previously been meaningless or unknown. A wide range of American products, particularly in the immediate postwar years, when European competition was virtually eliminated and Japanese competition had not yet arisen, reached into the remotest markets of the Muslim world, winning new customers and, perhaps more important, creating new tastes and ambitions.

    For some, America represented freedom and justice and opportunity. For many more, it represented wealth and power and success, at a time when these qualities were not regarded as sins or crimes. And then came the great change, when the leaders of a widespread and widening religious revival sought out and identified their enemies as the enemies of God, and gave them "a local habitation and a name" in the Western Hemisphere.

    Suddenly, or so it seemed, America had become the archenemy, the incarnation of evil, the diabolic opponent of all that is good, and specifically, for Muslims, of Islam. Some Familiar Accusations Among the components in the mood of anti-Westernism, and more especially of anti-Americanism, were certain intellectual influences coming from Europe.

    One of these was from Germany, where a negative view of America formed part of a school of thought by no means limited to the Nazis but including writers as diverse as Rainer Maria Rilke, Ernst Junger, and Martin Heidegger. In this perception, America was the ultimate example of civilization without culture: German philosophy, and particularly the philosophy of education, enjoyed a considerable vogue among Arab and some other Muslim intellectuals in the thirties and early forties, and this philosophic anti-Americanism was part of the message.

    After the collapse of the Third Reich and the temporary ending of German influence, another philosophy, even more anti-American, took its place -- the Soviet version of Marxism, with a denunciation of Western capitalism and of America as its most advanced and dangerous embodiment. And when Soviet influence began to fade, there was yet another to take its place, or at least to supplement its working -- the new mystique of Third Worldism, emanating from Western Europe, particularly France, and later also from the United States, and drawing at times on both these earlier philosophies.

    This mystique was helped by the universal human tendency to invent a golden age in the past, and the specifically European propensity to locate it elsewhere. A new variant of the old golden-age myth placed it in the Third World, where the innocence of the non-Western Adam and Eve was ruined by the Western serpent.

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