Saudi Arabia Exposed: Inside a Kingdom in Crisis (UPDATED)

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Wheatley, Paul (2001), The Places Where Men Pray Together: Cities in Islamic Lands, Seventh Through the Tenth Centuries, University of Chicago Press, ISBN 978-0-226-89428-7 Anbay was an oracular god of Qataban and also the spokesman of Amm. [83] His name was invoked in royal regulations regarding water supply. [84] Anbay's name was related to that of the Babylonian deity Nabu. Hawkam was invoked alongside Anbay as god of "command and decision" and his name is derived from the root word "to be wise". [4] Ruins of temple of Awwam, dedicated to Almaqah. a b "Nestorian Christianity in the Pre-Islamic UAE and Southeastern Arabia", Peter Hellyer, Journal of Social Affairs, volume 18, number 72, winter 2011, p. 88 Not being content with luring foreign workers to the UAE under false pretences of great salaries before forcing them to work as slaves and forcing domestic workers into sex work, Dubai has decided that actually, they want to push the boundaries of human depravity even further.

Coulter, Charles Russell; Turner, Patricia (2013), Encyclopedia of Ancient Deities, Routledge, ISBN 978-1-135-96390-3 Stein, Peter (2009). "Literacy In Pre-Islamic Arabia: An Analysis of The Epigraphic Evidence". In Marx, Michael; Neuwirth, Angelika; Sinai, Nicolai (eds.). The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu. Texts and Studies on the Qurʾān. Vol.6. Leiden and Boston: Brill Publishers. pp.255–280. doi: 10.1163/ej.9789004176881.i-864.58. ISBN 978-90-04-17688-1. ISSN 1567-2808. S2CID 68889318. The Bedouin were introduced to Meccan ritualistic practices as they frequented settled towns of the Hejaz during the four months of the "holy truce", the first three of which were devoted to religious observance, while the fourth was set aside for trade. [110] Alan Jones infers from Bedouin poetry that the gods, even Allah, were less important to the Bedouins than Fate. [164] They seem to have had little trust in rituals and pilgrimages as means of propitiating Fate, but had recourse to divination and soothsayers ( kahins). [164] The Bedouins regarded some trees, wells, caves and stones as sacred objects, either as fetishes or as means of reaching a deity. [165] They created sanctuaries where people could worship fetishes. [166]

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Imo, if countries with similar ideologies were a little (or a lot) more open and progressive about sex, the extreme wants would probably decrease.

McAuliffe, Jane Dammen (2006), The Cambridge Companion to the Qur'an, Cambridge University Press, ISBN 978-0-521-53934-0 Selling your body for men to use and abuse over and over is not empowering even though some women are fed the lie that it is empowering. Pre-Islamic Arabians, especially pastoralist tribes, sacrificed animals as an offering to a deity. [74] This type of offering was common and involved domestic animals such as camels, sheep and cattle, while game animals and poultry were rarely or never mentioned. Sacrifice rites were not tied to a particular location though they were usually practiced in sacred places. [74] Sacrifice rites could be performed by the devotee, though according to Hoyland, women were probably not allowed. [76] The victim's blood, according to pre-Islamic Arabic poetry and certain South Arabian inscriptions, was also 'poured out' on the altar stone, thus forming a bond between the human and the deity. [76] According to Muslim sources, most sacrifices were concluded with communal feasts. [76] Religious worship amongst the Qedarites, an ancient tribal confederation that was probably subsumed into Nabataea around the 2nd century AD, was centered around a polytheistic system in which women rose to prominence. Divine images of the gods and goddesses worshipped by Qedarite Arabs, as noted in Assyrian inscriptions, included representations of Atarsamain, Nuha, Ruda, Dai, Abirillu and Atarquruma. The female guardian of these idols, usually the reigning queen, served as a priestess ( apkallatu, in Assyrian texts) who communed with the other world. [136] There is also evidence that the Qedar worshipped al-Lat to whom the inscription on a silver bowl from a king of Qedar is dedicated. [42] In the Babylonian Talmud, which was passed down orally for centuries before being transcribed c. 500 AD, in tractate Taanis (folio 5b), it is said that most Qedarites worshiped pagan gods. [137] Aramaic stele inscription of Tayma dedicated to the god SalmThe gang of five robbers were publicly beheaded before their corpses were strung up in public for days. Doniger, Wendy, ed. (1999), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 978-0-87779-044-0

Mir, Mustansir (2006). "Polytheism and Atheism". In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān. Vol.IV. Leiden and Boston: Brill Publishers. doi: 10.1163/1875-3922_q3_EQCOM_00151. ISBN 978-90-04-14743-0. The contemporary sources of information regarding the pre-Islamic Arabian religion and pantheon include a small number of inscriptions and carvings, [3] pre-Islamic poetry, external sources such as Jewish and Greek accounts, as well as the Muslim tradition, such as the Qur'an and Islamic writings. Nevertheless, information is limited. [3]Charles Russell Coulter and Patricia Turner considered that Allah's name may be derived from a pre-Islamic god called Ailiah and is similar to El, Il, Ilah, and Jehovah. They also considered some of his characteristics to be seemingly based on lunar deities like Almaqah, Kahl, Shaker, Wadd and Warakh. [36] Alfred Guillaume states that the connection between Ilah that came to form Allah and ancient Babylonian Il or El of ancient Israel is not clear. Wellhausen states that Allah was known from Jewish and Christian sources and was known to pagan Arabs as the supreme god. [37] Winfried Corduan doubts the theory of Allah of Islam being linked to a moon god, stating that the term Allah functions as a generic term, like the term El- Elyon used as a title for the god Sin. [38] While people like to laugh at the Dubai Porta Potty stories out there, it’s important to remember how serious some of this stuff is, and how some of the women have no idea what they’re actually signing up for until it’s too late. Lambton, Ann K. S.; Lewis, Bernard (1977), The Cambridge History of Islam: Volume 1A, Cambridge University Press, ISBN 978-0-521-29135-4

To counter the effects of anarchy, the institution of sacred months, during which every act of violence was prohibited, was reestablished. [126] During those months, it was possible to participate in pilgrimages and fairs without danger. [126] The Quraysh upheld the principle of two annual truces, one of one month and the second of three months, which conferred a sacred character to the Meccan sanctuary. [126] The cult association of hums, in which individuals and groups partook in the same rites, was primarily religious, but it also had important economic consequences. [126] Although, as Patricia Crone has shown, Mecca could not compare with the great centers of caravan trade on the eve of Islam, it was probably one of the most prosperous and secure cities of the peninsula, since, unlike many of them, it did not have surrounding walls. [126] Pilgrimage to Mecca was a popular custom. [127] Some Islamic rituals, including processions around the Kaaba and between the hills of al-Safa and Marwa, as well as the salutation "we are here, O Allah, we are here" repeated on approaching the Kaaba are believed to have antedated Islam. [127] Spring water acquired a sacred character in Arabia early on and Islamic sources state that the well of Zamzam became holy long before the Islamic era. [128] Advent of Islam [ edit ] Persian miniature depicting the destruction of idols during the conquest of Mecca; here Muhammad is represented as a flame. the videos of the girls agreeing are being sent by the girls to the guys who catfish them. Nothing actually happens, they just want to expose the women as empty money hungry people. Drijvers, H. J. W (1976). van Baaren, Theodoor Pieter; Leertouwer, Lammert; Leemhuis, Fred; Buning, H. (eds.). The Religion of Palmyra. Brill. ISBN 978-0-585-36013-3. The worship of Pakidas, a Nabataean god, is attested at Gerasa alongside Hera in an inscription dated to the first century A.D. while an Arabian god is also attested by three inscriptions dated to the second century. [151] Corrente, Paola, "Dushara and Allāt alias Dionysos and Aphrodite in Herodotus 3.8", in Bernabé et al. 2013, pp.265, 266Gelder, G. J. H. van (2005), Close Relationships: Incest and Inbreeding in Classical Arabic Literature, I. B. Tauris, ISBN 978-1-85043-855-7 Neusner, Jacob (2006), Jeremiah in Talmud and Midrash: A Source Book, University Press of America, ISBN 978-0-7618-3487-8 Leeming, David Adams (2004), Jealous Gods and Chosen People: The Mythology of the Middle East, Oxford University Press, ISBN 978-0-19-534899-6 In Edessa, the solar deity was the primary god around the time of the Roman Emperor Julian and this worship was presumably brought in by migrants from Arabia. Julian's oration delivered to the denizens of the city mentioned that they worshipped the Sun surrounded by Azizos and Monimos whom Iamblichus identified with Ares and Hermes respectively. Monimos derived from Mu'nim or "the favourable one", and was another name of Ruda or Ruldaiu as apparent from spellings of his name in Sennacherib's Annals. [160] Muir Abdallah's exhibit of gay erotic photographs of Arab men at ArtLab in Beirut City in Lebanon is over. But the impact of the notable first show of gay erotica in the Arab world still lingers -- and gives hope for more open expression in this new year.