(Jeremiah 49:24) Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail.
(Jeremiah 49:25) How is the city of praise not left, the city of my joy!
(Jeremiah 49:26) Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts.
(Jeremiah 49:27) And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.
How comes it to be that this dude figures he knows so much more than everyone else?
Pinging the End Times ping list and the Calvary Chapel ping list to
Pastor JD’s Middle East Prophecy Update
Keep looking up :)
Some music to enjoy after
Joshua Aaron, Andrzej Lampert (Poland) and Wayne Ellington (England) in singing “How Great is our God” in Hebrew, English & Polish at World Youth Day in Krakow, Poland.
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>> “and all the men of war shall be cut off in that day” <<
“That day,” the day of Trumpets, is now less than eight years away (Tishri 1, 6024).
That will be the end of rule by men on the Earth.
Lots of things will be different “That Day.”
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There are many posters on this thread that illustrate that there will be many scoffers in the Last Days. After the Rapture the freepers that are still here will hopefully remember what we tried to tell them. They can still be saved as long as the do not take the Mark and they must remain faithful to the end.
Interesting take on the Christmas season and the postelection euphoria: that we might be distracted, by all the joy, from what is happening in the world and how close we may be to certain scriptures being fulfilled.
MPs from across globe attend Jerusalem meet in Istanbul
400 lawmakers from 40 countries reaffirm holy city’s importance to Muslims, Arabs worldwide
A two-day conference devoted to Jerusalem (Al-Quds), held this week in Istanbul, was attended by hundreds of lawmakers and prominent figures from around the world.
The event was held to reaffirm that the city “remains in the hearts and minds of all Arabs and Muslims”, Sheikh Ikrima Sabri, the Grand Mufti of Jerusalem and the Palestinian territories and the Al-Aqsa Mosque’s head imam, said on the sidelines of the first annual meeting of the Association of Parliamentarians for Al-Quds.
The association was established in October of last year at a meeting attended by 150 lawmakers from 30 countries.
Sabri voiced hope that the recommendations issued at this week’s conference would be speedily implemented, while also hailing the “steadfastness” of the people of Jerusalem in the face of the Israeli occupation’s ongoing “Judaization” of the city.
The meeting was attended by Turkish President Recep Tayyip Erdogan and chaired by Turkish Parliament Speaker Ismail Kahraman.
Lawmakers from several Arab and Islamic countries, along with a number of international figures, also participated in the event.
Jamal Qarsally, a German lawmaker of Arab origin, said the conference would send a message to the world that Jerusalem “will remain in our hearts and consciences”.
“Al-Quds is an issue for all of us,” Aydin Onel, head of the Turkish Parliament’s Friends of Palestine group, said at the meeting.
Sibel Siber, parliamentary speaker in the Turkish Republic of Northern Cyprus, for her part, said: “The people of Cyprus hope the Palestinian people will soon enjoy freedom in their own country.”
Sheikh Hameed al-Ahmar, head of the Parliamentarians for Al-Quds Association, meanwhile, declared: “Al-Quds is the cradle of the heavenly messages and civilizations; it has been hallowed by the three holy books [i.e., the Torah, New Testament and the Quran].”
Al-Ahmar went on to decry Israeli policies in Jerusalem, which, he said, “serve to uproot the city’s original inhabitants, confiscate homes and properties, and arrest and exile Jerusalem-based [Palestinian] lawmakers”.
In an opening address, President Erdogan said the defense of Jerusalem’s iconic Al-Aqsa Mosque — along with support for the Palestinian national cause — was an obligation for Muslims around the world.
“The only way to guarantee lasting peace in the Middle East is to establish an independent and sovereign state of Palestine based on 1967 borders with its capital in East Jerusalem,” President Erdogan said.
“In order to achieve this,” he added, “the international community must increase its support for Palestine.”
The two-day conference, which wrapped up Wednesday evening, was attended by more than 400 lawmakers from 40 countries.
http://www.worldbulletin.net/turkey/180969/two-pkk-neutralized-in-se-turkey
And why are these Muslims so worked up over Jerusalem? Keep reading... And this is the reason the UN is backing the Muslims, this silly document
The Story of Abu Madein Al-Ghouth’s Legacy (Waqf) to the Moors in Jerusalem
By Faisal Al-Kheiry
Jerusalem is one of the greatest and most honourable cities in the world particularly because it is the home of most of the Prophets (peace be upon them all). Al-Qazweeny describes it as follows: “It is a famous city, the home of most Prophets and messengers, the kiblah of all faiths, and the home of Revelation, as well as the fact that the Prophets prayed there and the Angels have been all over the city.” Moreover, Ben Al-Jawzy said that most of the scholars agreed that Allah made Jerusalem the kiblah because every Prophet or Messenger was sent there since the days of Adam, and Prophet Muhammad (peace be upon him) prayed toward Jerusalem. Consequently, it has become the home of hopes and expectations for all Muslims, especially the Moors, throughout the Islamic ages.
The history of the Moors in the city has been connected with Jerusalem because they believe in Islam, and they have been attracted by the same ties which tied them to Mecca and Medina. Most of them used to pass by the city on their way to Mecca for pilgrimage, and the scholarships to study in Jerusalem were most honoured by their recipients. Jerusalem has been the most important academic and educational Islamic institute since it was conquered by the Muslims. The Moors also came to defend the city against the Crusaders. Scholars and students come to it for education and learning, especially from Morocco.
Why Were the Moors Left a Legacy in Jerusalem?
Some may want to know when the legacy of Saidi Abu Madein was established in Jerusalem. To answer this question, we should refer to what was reported by the great Muslim traveler, Ben Jubeir, who visited both East and West between 578H and 581 H. He said that many Moors had volunteered in the army of Noureddin Zenky, and they fought well. In the process, they captured several castles and forts. He added that when Noureddin was sick, he vowed to free most of the captive Moors when and if he recovered from his illness. He fulfiled his vow, and the Moors were allowed to return to their home after Saladin defeated the Crusaders. However, most of the Moors preferred to stay in Jerusalem to defend Palestine against any emergency When King Al-Afdal succeeded his father, Saladin, to the throne of Damascus and then Jerusalem five years later in 589 H, he appropriated Al-Baqa’a, the area where the Moors used to stay, to both males and females to live and use its facilities. He also established a school named after himself—Al-Afdalia—but the Moors decided to own the estate because they realized the coming dangers against the city. The Moors went to Jerusalem mainly for seeking knowledge and defending the city.
The Content of Abu Madein Al-Ghouth’s Legacy
It is noteworthy to register the contents of a document by the great learned scholar, Abu Madein Shu’eib Ben Al-Mujahed Abu Abdallah Moh’d Ben Al-Sheikh Al-Imam, the Blessing of the Muslims, and the rest of the ancestors, Abu Madein Shu’eib Al-Maghraby Al-Ottomany Al-Maleky, who was buried in Telmesan. This document, written on 29 Ramadan 720 H (2 November 1320 CE) during the life of the grandson, indicated that he had dedicated two places, which he had been running by himself. The first place was the village of Ein Karem and consisted of plains and rough terrain, houses for its people, orchards of pomegranate, olives, figs and oak trees, water wells, and old Roman vineyards. The document showed the borders of the village from the four directions: Al-Malha Al-Kubra south, Ein Qaroun, Qalounia, Harash, Sataf and Zawyet Al-Bukhtyari north, Ein Al-Sheqaq west, and Al-Malha Al-Kubra and Beit Marmeil east.
The second place is located in Jerusalem itself known as Qantara Asabat Um Al-Banat at Bab Al-Selsela, including a large building (Ewan), a large house, a yard, a facility and an underground store and a cellar. Although the document had showed the limits in great detail of the one in Ein Karem, it did not do the same for this one; however, it did show its four limits, especially the eastern side which ends at Al-Buraq. The document added that this legacy will remain through the ages and it has been confirmed throughout its history. The document added that both Ein Karem and the Ewan have been dedicated to the Moors in Jerusalem or those visiting the city regardless of their color, trade, sex, age or status, and nobody could fight the Moors over this Waqf, which they could make use of it in different ways, such as rental, agriculture or sharing, and the priority will be for the newcomers then the indebted and so on. The document stated that the revenue of these estates should be given to the Moors in Mecca and Medina, but if there is nobody to take it, the revenues should be sent to the two Holy Shrines. Concerning the estate attendant, he should be elected by the Moors in the cities themselves after the death of Abu Al-Ghouth, and this attendant has to be an honest and pious Muslim who takes care of the estates and invests them properly.
As mentioned above, the Moors were volunteers in Nour Al-Deen Zenky’s forces, then Saladin allowed them to stay in Palestine to defend it in an emergency. The document also showed the use of this estate (Al-mahbas) in Jerusalem; it was prepared to be used by male homeless persons or passers-by. Concerning Ein Karem, the document stated that the village should not be rented for more than two years, and the contracts should be ended and renewed on the same day so it will not be attacked or abused.
The attendant of these estates was extremely concerned with the surplus of the revenue, so he spent most of it on recreational activities on the Moors, either residents or passers-by, especially during the three months of Rajab, Sha’aban and Ramadan, as well as the two eids (feasts) and on the Prophet’s Birthday. He also appropriated some of the revenue to purchase clothes for the needy Moors, especially in the winter, and to undertake the dead. At the end of the document, there was a severe warning that Allah will punish severely those who would attack or change the dedication of the property because a good believer would not violate this legacy. The date of the document was mentioned in detail: it was signed on 29 Ramadan 720 H.
Who is Abu Madein Al-Ghouth?
Because this Zawyeh was established by Abu Madein Al-Maghraby Al-Maleky, most people thought it was dedicated by Abu Madein the grandfather, whereas it belonged to Abu Madein the Grandson, according to the document. Abu Madein or Al-Ghouth was well known as the “Magnet of Morocco”, and his name is Shu’eib ibn al-Hussein Al-Ansary Al-Andalusy and his nickname is Abu Madein. He was born in 520 H (1126 CE) in Qentala near Ashbeelia where he was educated. Then he moved to Morocco and wandered through Sabta, Marraqesh and Fez. He learned a great deal from the scholars of these cities, in particular Ben Herzuhum and Ben Yalnour. He was well-educated in the Sunnah. He then became involved in Mysticism or Sufism because of his being influenced by Abu Abdallah Al-Daqaq and Abu Al-Hasan Al-Salawy, the two greatest Magnets of their time.
His Travel to the East: He traveled eastward for pilgrimage and met the Magnet Abdelqader Al-Jeelany in Mecca where he recited Hadith or the Traditions before him; he was dressed in the Garment of Mysticism or Sufis, and then he went back to Morocco and stayed in Bajayeh where he was well known for his knowledge. Many students and scholars from all over the world would go there to be educated by him.
His Wide Knowledge and Miraculous Offering: It was said that about 1,000 students were educated by him and therefore he was very popular and a well-known scholar. In addition, he was a unique Imam in both the science of religion and especially the Traditions because he adhered to Jame’ Al-Tarmathi and Ehia’ Uloum Al-Deen by Al-Ghazali. Moreover, he was the Mufti of the Maleki followers, that is, he used to answer any question promptly, and he used to have his own education and teaching council, including many students and an audience.
He made a significant impact on the Muslim world as mentioned in the books “Al-Najm Al-Thaqeb (The Penetrating Star) by Karamat and “Al-Tashawuf Ela Rejal Al-Tasawuf” by Al-Tadly. Al-Muqry described him as the “Sheikh of all Sheikhs”, “the master of the educated”, and “the best example for the Followers.”
Negative Reports and His Death: Abu Madein spent several years in Bajayeh while his reputation spread. He was visited by many delegations and needy people from all over the world. As a result, some Sheikhs reported him to the Caliph Al-Muwahedy, Jacob ibn Al-Mansour and warned that Abu Madein had great spiritual and personal influence on the people, which made the Caliph quite concerned with the matter, especially since he had put to trial his private physician—the philosopher, Ben Rushd—and exiled as a result because of similar negative reports by some Fuqha’ of al-Muwahedden. The Caliph ordered the governor of Bajayeh to test Abu Madein and to bring him kindly and gently. However,the followers of Abu Madein objected to this order, and Abu Madein told them that he would never see the Caliph because he was about to die. He also assured them he was a very old and feeble person, and Allah sent someone to lead him kindly and gently so when he arrived at the Ahwaz of Telmesan and saw the Association of the Worshippers (Rabetat Al-Ubbad), he said it was a very relaxing place. He then became seriously ill in Wadi Al-Yusr and died there and was buried in Rabetat Al-Ubbad in 594 H, and his shrine is still there. Actually, he had a son named Mohammed by an Ethiopian lady. He was raised by Al-Imam Al-Jazouly, who was buried in Alexandria. Mohammed was a very strong person and was described as a Mujahed in the document left by his father. Then he passed away about 643 H and left his son, Abu Madein (who was named after his grandfather). He died in Jerusalem in 720 H, and so both grandfather and grandson had the same name, which confused most people, but it is possible that the grandfather had been to Jerusalem on his to pilgrimage, prompting his grandson to buy the property and name it accordingly to honour his grandfather.
All of the property had been preserved until Israel came and destroyed them under military and security pretexts. This document has neither been the first nor the last one concerning the Moroccan legacy in Jerusalem. There is an area or quarter in Jerusalem that has been named after the Moroccans. Moreover, the Moroccans who used to visit the city developed and invested these estates wisely, according to another document left by the Moroccan scholar Al-Sheikh Al-Mujahed Omar Al-Ujrad Al-Masmoudy Al-Mughraby Al-Maleky, who founded the Zawyeh named Al-Masmoudia at his own expense and thereafter dedicated it to the poor in 703 H (1303 CE). He was a good Muslim, and he died in Jerusalem and was buried in Mamella Cemetery. There is a mosque and a shrine for this pious Muslim in the Zawyeh.
It is known that there were several documents similar to the two mentioned previously, but unfortunately they disappeared through history. Taking into consideration the numbers of Moroccans, it should be noted that their number increased during the Mamlouki reign because many of them immigrated to Jerusalem owing to the political conditions current in the Arab and Andalusian countries.
Many prominent men’s names have been preserved in the books of historians and writers who traveled all over the world. For example, a third of the book entitled, “Nafh Al-Teeb” talks about those men who were were members of Al-Aqsa Mosque, as well as several schools and charities. Some of those men took high-ranking positions such as judges.
Consequently, there was a school belonging to Al-Malekia and some mosques belonging to the Moroccans, but that was not enough, which caused the State of Bani Murein, which succeeded the State of Al-Muwahdeen, to work hard on improving the situation. Sultan Ali Ben Ottoman appropriated 16,500 gold dinars to purchase Al-Reba’ in Jerusalem. The relationship between the Moroccans and Jerusalem became more intimate and stronger, and the city has been the home of many of them although they founded other branches throughout Palestine.
All of these estates were preserved and well known to everyone. The ruling States had been faithful and considerate regarding these estates, especially from the time of the Ottomans through to the British occupation (until the Jews captured the city in 1948, when they destroyed most of these estates, in particular Abu Madein Al-Ghouth’s in Ein Karem, located outside the wall of the city and without any consideration of the fact that this estate had been built in the eighth century of the Hijra). Thereafter, Israel captured the rest of the Moroccan estates in Jerusalem after the war in June of 1967 and annexed them to the Israeli estates. The Israeli forces bulldozed the Moroccan quarters inside the city walls four days after the war in 1967, leaving 135 families, totaling 650 people, homeless.
This quarter had been built by the Moroccans for several centuries, and it is quite impossible to rebuild it as it was before it had been destroyed by the Zionists. There were no military or security reasons for doing so, but rather it was the desire of the Zionists to destroy and vandalize the Moroccan quarter in accordance with the ruling of their god (Yahwa), described as a terrific and horrible god who led them astray and encouraged them to murder, predate, steal and oppress others as long as it was for the benefit of Israel as stated in their holy book: “If your god let you enter any area, you should inherit it, so uproot a lot of nations before you.”
However, this does not absolve the Muslims of their responsibility for what happened and is still happening in Jerusalem because the Muslims did not preserve their honourable Sunnah. They ignored the saying of Prophet Muhammad (peace be upon him): There is still a group of my nation powerful by right and superior to their foe, and they are not harmed by those who oppose them until the Order of Allah comes while they have the same attitude. When the Prophet (peace be upon him) asked ‘Where are they?’ He replied in Beit Al-Muqdes (Jerusalem and its neighbourhood).