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Pornography Used in Military; also part of Culture Wars
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[QUOTE]Originally posted by Flaco: [QB] [QUOTE]Originally posted by Arwa: [qb] ^ Zionists There were pornographic comics by Zionists displaying SS soilders and inmates in concentration camp. I can't find the link right now, but try to google. [/qb][/QUOTE]You are precisely right. The Zionists hide these facts while slandering Islam as an intolerant religion. but the informations below show this is not the case, exposing the zionists. [IMG]http://upload.wikimedia.org/wikipedia/commons/thumb/2/20/Youth_and_suitors.jpg/250px-Youth_and_suitors.jpg[/IMG] http://en.wikipedia.org/wiki/Pederasty_in_the_Islamic_world .. The Existence of Pederastic Love Even if it is granted that literary works during the Ottoman period could be used as valid primary sources that reflect on the lifestyle of the habitants of the Ottoman Empire, Khaled El-Rouayheb expressed in another piece of his work, The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 – 1800, that many historians “give readers the impression that many love poetry of that period usually portrayed female beloved.” In the aforementioned paper, El-Rouayheb later argued that “the portrayed beloved was often, perhaps most often, a male youth.” In summary, he based his arguments on the physical description, namely the beard, of the beloved, the name of the beloved, the usage of masculine gender terms when speaking of the beloved, and extra-poetic information attached to the poems.[14] The following are excerpts from poems used for each of El-Rouayheb’s claim: i. beard-down(‘idhār) - Ahmad al-Bahnasī (d. 1148/1735): There he is with the night of the face’s ‘idhār when it darkened. ii. beloved’s name – Ibrāhīm al-Akramī (d. 1047/1638): After you, my desire ‘Ali, I’ve divorced of the vine and love poetry. iii. the word “boy” – Muhammad al-Mahāsinī (d. 1062/1662): I fancy him, a lithesome boy of paradise. [edit] Women-Lovers & Boy-Lovers It is perhaps necessary to point out that the abundance of literary work which portrayed male beloveds does not warrant the hypothesis that male-male relationships were dominant over male-female relationships during the Ottoman period.[citation needed] In fact, the existence of literary works with both women-lovers and boy-lovers would substantiate the prevalence of both the “categories” of lovers. An example of such a work would be Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’ – “a lengthy work in prose with several poems embedded in it.”[15] There are seven chapters in Birader’s work. Chapter 2 was titled “Boy-lovers and women-lovers”, chapter 3 was titled “How to enjoy the company of boys” and chapter 4 was titled “How to enjoy the company of girls”. Since Birader’s work was perhaps targeted at the male population of contemporary society, hence, the existence of these chapters would, at most, imply the existence of women-lovers and boy-lovers in contemporary society but would indicate nothing about the ratio of women-lovers to boy-lovers.[citation needed] [edit] Age Discrimination – Beardless Boys and Downy-Cheeked Youth In many of the poems with boy-beloveds, there seems to be a distinction in the age of the boy-beloveds, namely, between beardless boys and downy-cheeked youths, where authors often expressed preference for one over the other. Syrian scholar Muhammad Khalīl al-Murādī “devoted 12 pages of his biographical work to reproducing a tract … entitled ‘Throwing off the reins in describing the devoid of, and the embellished with, beard-down’ … [which depicts] a disputation in which the beardless boy and the downy-cheeked youth advance their respective boasts as to who was the most appropriate object of passionate love.”[16] The following excerpts of poems also exemplify the correlation between age and beauty in the minds of the authors. ‘Abd al-Hayy al-Khāl (d. 1117/1705): I used to say that my heart would forget [you] when ‘ārid[17] appeared on your cheeks Mustafā al-Sumādī (d. 1137/1725): If beard-down appears on the cheeks of the beloved, it will leave him dusted and dried In chapter 3 – ‘How to enjoy the company of boys’ – of Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’, Birader described a few group of lovers – those that find beauty in exquisite boys, those who love güzeshte (boys who have passed puberty), those who think of “beauties who has already grown black and thick moustaches” and another who strive to find old men with white beards. [18] These examples imply how contemporary authors’ preference for male subjects was defined by the age of the subjects. [edit] Sodomy & Islam Perhaps one of the most abstruse aspects of male-male relationship in the Ottoman Empire is its coexistence with the Islamic law, which according to a number of historians today condemns “homosexuality”. Historian Marshall Hodgson wrote that in medieval Islamic civilization, “despite strong Shar‘i disapproval, the sexual relations of a mature man with a subordinate youth were so readily accepted in upper-class circles… The fashion entered poetry, especially the Persian.” .. It is tremendously important to remember that when discussing about male-male relationships during the Ottoman period, the modern perception of homosexuality should not be imposed without hesitation. Khaled El-Rouayheb suggested that what Islamic law prohibits is sexual intercourse between men -sodomy, and that Islamic religious scholars of that period clearly did not believe that falling in love with a boy or expressing love in poetry was also illicit.[19] Perhaps by taking a look at Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’, El-Rouayheb’s claim can be better understood. The following is an excerpt from the third chapter of Birader’s work: He confronts a silver ass And attains all he desires All at once, he raises his gown And take the silver dome in front Then he makes his cock as hard as a rock And plunges it up to the black hair at its base, These are then names contemptible lovers, and the leader of sinners, lűtî, gulâmpâre,[20] ‘white money black face.’ Their beloved may prevent them from verifying his to the point and contend themselves with being next to him, now sucking his lips, now embracing him, and their foolish hearts are deluded by him: He gets a playful beloved He follows the path of loyalty in love His limit should be fooling around He should never cross this limit He should pull him aside, into his embrace And delude his foolish heart with that much These are then named as loyal lovers, and favorable sweethearts, mahbub-perest, a a double side drum ... [21] Through the contemporary author, Birader, it can be deduced that society was perhaps less tolerant towards carnal affection between two men, which was probably perceived to be prohibited by Islamic laws at that time, and more tolerant towards love between two men who are celibate. This concept of societal mindset would explain the profusion of poetry describing love for a male-beloved in an Islamic society. [/QB][/QUOTE]
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