Jihad – Antichrist’ s Fal
se Religion!
Jihad – A False Religion Turned Violent!
The Kiss of Death for the Age of the Gentiles!
The Fullness of the Evil of the Gentile Age is Near!
After It Closes God Will Fulfill His Covenant to Abram!
And Christ, the King of Kings, Will Rule Over All the Earth!
April 9, 2008
http://www.tribulationperiod.com/
Genesis 14:7 – And they returned, and came to En-mishpat, which is Kadesh, and smote all
the country of the Amalekites, and also THE AMORITES that dwelt in Hazezon-tamar.
Amorite
s – The Masters of Witchcraft
In Rabbinical and Apocryphal Literature:
In Tosef., Shab. (vii. [viii.] 23), and generally in post-Biblical literature, the Canaanites are usually spoken of as the Amorites (compare Assumptio Mosis, xi. 16; B. M. 25b); and they were characterized by R. Jose, the chronicler, as the most intractable of all nations. To the apocryphal writers of the first and second pre-Christian century they are the main representatives of heathen superstition, loathed as idolaters, in whose ordinances Israelites may not walk (Lev. xviii. 3). A special section of the Talmud (Tosef., Shab. vi.-vii. [vii.-viii.]; Bab. Shab. 67a et seq.) is devoted to the various superstitions called “The Ways of the Amorites.” According to the Book of Jubilees (xxix. [9] 11), “the former terrible giants, the Rephaim, gave way to the Amorites, an evil and sinful people whose wickedness surpasses that of any other, and whose life will be cut short on earth.” In the Syriac Apocalypse of Baruch (lx.) they are symbolized by “black water” on account of “their black art, their witchcraft and impure mysteries, by which they contaminated Israel in the time of the Judges.” This refers to the strange story of Kenaz, preserved in the “Chronicle of Jerahmeel” (Cohn in “Jew. Quart. Rev.” 1898, pp. 294 et seq., and translation of Gaster, p. 166), which relates how the tribes of Israel learned all their wickedness from the Amorites, the masters of witchcraft, whose books they kept hidden under Mount Abarim, and whose wonder-working idols—seven holy nymphs—they had concealed beneath Mount Shechem. Each of these idols was adorned with precious stones.
Genesis 15:13-18 – And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; [14] And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. [15] And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. [16] But in the fourth generation THEY SHALL COME HITHER AGAIN: FOR THE INIQUITY OF THE AMORITES IS NOT YET FULL. [17] And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. [18] In the same day the Lord made A COVENANT with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:
Following Excert by John V. Collyer
When Abraham arrived in the land, although he had been definitely promised it by Almighty God, he did not receive it, nor did his descendants for several centuries afterwards. Why? “for the iniquity of the Amorites is not yet full” (Gen. 15:16). What was the iniquity of the Amorites?
Archaeology has given us the answer.
Inscribed baked clay tablets at Ras Shamra (Ugarit) in Syria, and at other sites, have revealed something of the horrible nature of the Amorite religious practices. They worshipped gods who have been shown to be sexual perverts of the most grotesque kind, and who had no respect for the sanctity of human life. Countless children were sacrificed to their gods by being thrown into the fires of their god Moloch. Israel was forewarned about this abominable practice in Leviticus 18:21.
Also, funerary jars have been found containing the remains of young children distorted by suffocation as they struggled for life, after having been buried alive as a sacrifice to Canaanite gods. Such children have been found in the foundations of Canaanite houses. Thus archaeological discoveries have revealed a people whose moral sense was so debased that the God of Israel could not tolerate them in His land. Insurgent Israel, under God’s instructions, was to purge out this people who were not fit to live. It was an essential task to be accomplished before the land was fit to be occupied.
These Amorites were to be judged by their own standard of the expendability of human life, even of their own children.
That incoming Israel failed to complete this cleaning operation became the direct cause of their own moral degeneration, leading to their eventual dispersion. Israel became tainted by adopting some of these heathen practices. Knowing beforehand of this very real danger, the God of Israel clearly instructed His people of the need to be utterly ruthless. By so doing He was showing Himself to be, in fact, the loving Shepherd of His sheep, caring for their welfare in a very practical manner, by issuing these drastic instructions to cleanse the Promised Land on His behalf.
End Excerpt by John V.
Collyar
I would say the iniquity of the Gentiles in the field of religious belief has now reached what it was prophesied to become in the latter times in I Timothy 4:1-3.
I Timothy 4:1-3 – Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; [2] Speaking lies in hypocrisy; having their conscience seared with a hot iron; [3] Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
And I would also say that the iniquity of the Gentiles in the field of the morality of mankind has now reached what it was prophesied to become in the last days in II Timothy 3:1-4.
II Timothy 3:1-4 – This know also, that in the last days perilous times shall come. [2] For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, [3] Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, [4] Traitors, heady, highminded, lovers of pleasures more than lovers of God;
So, considering Scriptures show how the Lord waited for the iniquity of the Amorites to “come to the full” before he poured out judgment on them, and in considering the I Timothy and II Timothy Scriptures, I am convinced that judgment for this generation is not a far distant event, because it appears the “fullness of iniquity” in both Jews and Gentiles has been reached, and the “the fullness of the Gentile Age” is about to close, to be replaced by the glorious Age of Christ in which Israel reigns under him as the Nation of Nations.
II Corinthians 3:15-18 – But even unto this day, when Moses is read, the vail is upon their heart. [16] Nevertheless when it shall turn to the Lord, the vail shall be taken away. [17] Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. [18] But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
Romans 11:25-26 – For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. [26] And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
Ezekiel 37:24-28 – And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. [25] And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. [26] Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. [27] My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
[28] And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.
The new revived brand of the Islamic faith, resurrected from the ashes of the great Islamic Caliphate Empire that blanketed North Africa, and the Middle East to India, is not rising from the dead as a radicalized Jihad extremist faith by accident. It is all part of prophecy, and the new form
of belief out of which the Antichrist will soon arise.
He will be the leader of a Jihad (Holy War) which, in reality, will be the most Unholy War ever fought by man on this earth.
(See Archive Prophecy Update Numbers 62 to 69).
Begin Excerpt from Wall Street Journal Article
Jihad’s Long Journey
A Review of the Book “Partisans of Allah”
Written by Ayrsha Jalal
Article by Philip Delves Broughton
The literal meaning of jihad is “striving for a worthy and ennobling cause.” This cause, Ms. Jalal writes, is at its simplest that of living up to our divine gift
of being human. The Arabic root of jihad means “to strive against an undesirable opponent — an external enemy, Satan, or the base inner self.” But given the way the word is used throughout the Quran, it cannot “be interpreted as armed struggle, much less holy war, without twisting its Quranic meaning.”
“PARTISANS OF ALLAH”
Read an excerpt from Ayesha Jalal’s book.
The argument over what jihad means, however, is old news and never likely to be resolved without the reappearance of the Prophet himself. What interests Ms. Jalal is how the argument explains the broader political history of Islam. She begins in Islam’s first century, with the extremist Kharajite sect, who defined jihad as “legitimate violence against the enemies of Islam, both internal and external” and declared it a pillar of the faith. The Kharajites were ignored by the rest of Islam’s early scholars.
As Islam arrived in India in the 10th century, the new rulers, faced with the task of governing non-Muslims, turned to their scholars for guidance. Could they implement Islamic law in a non-Muslim country without causing unrest
? If they did not implement Islamic law, did they thereby betray their faith? Islamic jurists became adept at drafting laws to accommodate Muslims and non-Muslims alike, especially in the commercial sphere. They also found ways to justify their rulers’ use of force, in violation of Quranic doctrine, marking what Ms. Jalal calls “the kiss of death for any sort of Islamic ethics.”
Over the centuries rulers fought with the ulama over who got to define what was Islamic and un-Islamic. Thus the body of law known as sharia is no more than the product of years of battle between various interests over how to interpret the Quran. To view sharia in this light — as if it were simply common rather than religious law — usefully saps it of much of its heat.
A roguish cast populates Ms. Jalal’s book. We see Sayyid Ahmad of Rai Bareilly, a revered early-19th-century Islamic warrior, leading a rabble of Muslim fighters who hoped to sweep through the Punjab and even into China. He sought to prove himself to Islamic hard-liners by implementing an extreme version of sharia among the tribes in what is now Pakistan’s North-West Frontier Province.
Those who did not say their prayers — or who, say, bathed naked in a river — were severely punished. His actions antagonized the populace, and eventually he was betrayed (and killed) at a battle against the Sikhs in 1831. His legend, however, continues to inspire Islamic fighters in the borderlands of Pakistan and Afghanistan.
Ms. Jalal also provides a rich portrait of Abul Ala Mawdudi (1903-79), the Indian-born writer who encouraged terrorism in the name of jihad.
Mawdudi believed that the West had seized on jihad and softened its meaning and that certain Muslims had modified their faith in order to satisfy the West’s claim that jihad did not mean war against non-Muslims.
Such “apologists” disgusted Mawdudi, who argued that a war against colonial oppression would in fact be a war to regain self-respect and the ability to practice Islam as it was meant to be practiced. For Mawdudi, this meant rigidly. Women were to be excluded from public life, he argued, because their menstrual cycles left them physically and mentally infirm for jobs outside their homes. Women’s em ancip
ation in the West, he believed, was a form of exploitation by capitalists.
Finally, Ms. Jalal arrives in contemporary Pakistan, where mujahideen publish magazines glorifying their violent adventures with metaphysical tales of warriors rescued by animals or surviving multiple bullet wounds. She quotes from the recruiting literature of one Islamic militant group. It reads, as she says, more like “an advertisement for a trendy spa”: “Do you want that peace and tranquility prevail in Muslim society, humanity is adored with the virtues of piety, morality and other attributes of good character?”
It is all a long way from the pinnacles of Islamic thought and literature. “Jihad in the modern world has become a political weapon with which to threaten believers and unbelievers alike,” Ms. Jalal writes. And the salvation of the word can only come from Muslims returning it to its original meaning — the struggle for high ethical values and submission to God.
Mr. Delves Broughton is a writer in New York.
FAIR USE NOTICE: This site contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a ‘fair use’ of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more detailed information go to:
http://www.law.cornell.edu/uscode/17/107.shtml.
You may use material originated by this site. However, if you wish to use any quoted copyrighted material from this site, which did not originate at this site, for purposes of your own that go beyond ‘fair use’, you must obtain permission from the copyright owner from which we extracted it.