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Spirit of God. The most comprehensive of these are found in John 14-

16. Looking through these chapters the following verses stand out.


John 14:26. "But the Comforter, which is the Holy Ghost, whom

the Father will send in my name, he shall teach you all things, and

bring all things to your remembrance, whatsoever I have said unto



John 15:26. "But when the Comforter is come, whom I will send

unto you from the Father, even the Spirit of truth, which proceedeth

from the Father, he shall testify of me."


John 16:7-14. "Nevertheless I tell you the truth; it is expedient for

you that I go away: for if I go not away, the Comforter will not come

unto you; but if I depart, I will send him unto you. And when he is

come, he will reprove the world of sin, and of righteousness, and of

judgment: Of sin, because they believe not on me; Of righteousness,

because I go to my Father, and ye see me no more; Of judgment,

because the prince of this world is judged. I have yet many things to

say unto you, but ye cannot bear them now. Howbeit when he, the

Spirit of truth is come, he will guide you into all truth: for he shall not

speak of himself; but whatsoever he shall hear, that shall he speak: and

he will shew you things to come. He shall glorify me: for he shall

receive of mine, and shall shew it unto you."


Now the Spirit of God in the Bible narratives works not in a void

but through human beings. This promise refers to a prophet who has

ears and a mouth (John 16:13). What do we learn from this prophecy

of Jesus about the prophet to follow him?


First of all, there is a three-part message. He will reprove the

world of unbelief in Jesus Christ. He will bring a message of

righteousness, that is a renewed regard for obedience to the

commandments. He will emphasize the importance of the Day of



Secondly, Jesus remarks that there are many things to be said, but

he cannot teach his hearers all of these things because they are not yet

ready for them. The inference is that the prophet to come will teach

some new points of doctrine and practice that the people of Jesus's

time were not ready to receive. These things probably have to do with

the change of the direction of prayer and place of pilgrimage from

Jerusalem to another place, and other details that could not be accepted

as long as the temple existed.






Thirdly, the coming prophet would guide into all truth. That is,

when his message is given, there will never be any need for another

message, since with his revelation all truth which God intended to

reveal will have been revealed.


Fourthly, he will not speak using his own words. He will be

verbally inspired. He will actually hear the message of God in spoken

form from the angel and will recite verbally what he hears. He will

thus be different from some prophets who received the inspired

message and wrote it in their own words.


Fifthly, he will reveal future events.


Sixthly, he will preach the things that Jesus himself taught.


It would appear that we have a good deal of information about the

prophet to follow Jesus, probably enough to identify him with

certainty. Nevertheless, on another occasion Jesus gave still more

information. In Matthew 7:15-20 Jesus points out that "by their fruits

ye shall know them." This is generally thought to refer to actions, bad

fruits being evil actions and good fruits good acts. Psalm 1:3 describes

this prophet "who brings forth fruit in his season." The book of

Revelation suggests that the tree has twelve different fruits (Revelation

22:2). It is very possible that Jesus is referring to the fact that the

prophet to come should have twelve pure descendants or followers

who would have authority and act as the final divine guides in their

age. We can be sure of this only if we find a prominent contestant for

the position of prophethood who actually had twelve such descendants

or representatives.


Contemplation of the seven criteria shows immediately that most

of them are subject to interpretation. It would be easy, for example, to

construe the three-pronged message to fit almost any claimant to

prophetship. The one criterion which is hard and fast is the prophecy

on the means of revelation. We must look for a prophet who heard a

voice and dictated the message word for word.


Joseph Smith, for example, claimed to receive the message on

golden plates from which he translated in writing. Although he might

fit all of the other criteria, he misses on the most objective one.


Ellen White, to take another prominent example, claimed to hear

the voice, but she never claimed verbal inspiration nor dictated the

message of the angel in a book. She wrote her books in words of her






own choice. Besides, she, unlike Joseph Smith, was not followed by a

succession of twelve. Nor did she herself in fact claim to be the

promised prophet.


All of the criteria can be easily fitted to the case of Muhammad.

But the one objective criterion, the means of revelation, seems so

overwhelmingly appropriate that it is difficult to dismiss it. The story

is that Muhammad was praying and meditating in a cave when the

angel Gabriel suddenly appeared to him and he heard the words: "In

the name of God the most gracious, ever merciful! Recite in the name

of thy Lord who creates perfectly. He creates man from a clot. Recite!

And thy Lord is the most honorable!" Qur'an 96:1-3.


The subject of Biblical prophecy as related to Muhammad is

widely dealt with by Ahmed Deedat, Abdu '1-Ahad Dawud, and many

others. I have said little here in addition to such studies and left out

much that has been said. I would only add something to Ahmed

Deedat's excellent handling of Deuteronomy 18:18 "I will raise up a

prophet from among their brethren, like unto thee, and will put my

words in his mouth; and he shall speak unto them all that I shall

command him." Christians often claim that this refers to Jesus. But the

parallel between Moses and Jesus seems inconsistent, since Christians

claim Jesus to be God and deny such status to Moses. If Jesus is God,

he is definitely not like Moses and the passage cannot apply to him. If

he is not God, then the Christian doctrine falls.


The history of Muhammad is tragic. After the death of

Muhammad many Muslims followed unjust and irreligious caliphs.

The later caliphs changed the religion to suit themselves. This is

recognized by both orientalists and Muslims alike. The family of the

prophet's daughter was hounded, persecuted, poisoned and murdered

by the so-called Muslim State. It is only a miracle that some

knowledge of the eleven descendants of the daughter of Muhammad

has come down to us. These pure, humble, persecuted people might

well be compared to the twelve fruits of the good tree Jesus mentions

in Matthew seven.


Since we are examining the Bible as the traditional, historical text

of Christianity I have chosen to use the King James Version in English

and the Hebrew Massoretic text and received text of the Greek New

Testament from which it was translated. The editions of the latter I

have followed are The New Testament, The Greek Text Underlying



the English Authorised Version of 1611, Trinitarian Bible Society,

London, and Biblia Hebraica, Johanne Leusden, Everardo Van Der

Hooght, Judah D'Allemand, London 1822. I have also referred to the

Byzantine Greek text in the edition of



A&HKHZ, Moscow, 1841.


The method will be to examine the whole Bible in terms of the

various Islamic beliefs and practices. Critical method will be relevant

to the extent necessary to identify Biblical beliefs and practices in

context which show similarity or equivalence to Islamic ones. The

method is rigorous and scientific, but approaches problems vastly

different from those usually examined by scholars. It is not the goal to

establish the original or source text. That would defeat the purpose.

What is of interest is to what extent the Bible as it has come down to

us through Christian tradition reflects not Christian but Islamic

aspects. Such a study would be fortuitous except for the fact that the

texts of Christianity and Islam share a geographical and to a great

extent cultural heritage.


The examination of the Biblical text will entail first of all the

establishment of linguistic equivalents for Islamic features. The

second, and supporting method will be to establish conceptual

equivalents. The second method obviously lacks the objectivity of the

first, but will certainly prove fruitful, as it allows us to bring to bear on

each subject texts which may be relevant, but which might be

overlooked from a mere linguistic approach. The linguistic approach is

used first and primarily in order to preserve objectivity.


Since Islamic approaches to written Scripture makes a clear

distinction between writings purporting to quote God directly (the

Qur'an), and writings purporting to quote human beings (ahadith or

traditions), I have indicated those distinctions in the use of Bible texts.

Texts purporting to be quotations of the very words of God are marked

with a star. Strangely that basic distinction is largely overlooked by

Jewish and Christian readers.


Judaism, Christianity share many beliefs and practices, some of

which are considered fundamental to Islam. Among such fundamental

beliefs in common are the belief in Scripture-bearing prophets, angels,

and sacred Scriptures as such. The Day of Judgment is a belief

common to all three traditions as well. These fundamentals are




copiously represented in the Bible, and they are the focus of a brief

exposition in chapter one. Other aspects are common to all three

traditions, but have features which distinguish them within the

traditions. It will be of interest to focus on such distinguishing features

in order to establish what precisely is described by the Biblical texts.


A study of this kind, because of its pioneering character as well as

the limits of time and space, can only be partial. I cannot examine all

of the texts bearing on a subject in detail, or even mention all of them

for most subjects. Many questions will remain for further research, but

I have tried to touch on the most important ones. I hope that the reader

will thoughtfully consider whether or not the Bible supports the basic

teachings of Islam.


The best way of establishing Islamic beliefs and practices is to

refer to authoritative Islamic texts. I have taken as basic sources

Islamic Teachings in Brief by Ayatullah Sayyid Muhammad Husayn

Tabataba'i, Ansariya Publications, Qum, Islamic Republic of Iran,

translated by Muzhgan Jalali; and the introductory notes of The Holy

Qur'an, S. V. Mir Ahmed Ali, Tahrike Tarsile Qur'an, New York,



The specific issues I have identified as both representing Islam and

showing distinctively Islamic features in contrast to other traditions are

the following: the concepts of God and divine guidance, purity, prayer,

fasting, pilgrimage, sacrifice, polygamy and concubinage. All of these

are included in Ali's Islamic fundamentals with the exception of

polygamy and concubinage (Ali 1988:69a, 104a). He deals with

polygamy and concubinage in brief notes on important topics (Ali

1988:139a, 140a). They are all dealt with in detail in Tabataba'i

نوع مطلب : Islam in the Bible، 
برچسب ها :
لینک های مرتبط :

چهارشنبه 4 مرداد 1396 :: نویسنده : H. B

house and steal our silver and gold while we are gone." Matthew 6:19-

21. The next excuse he meets is, "What are we going to eat and drink

on the way? And how am I going to make up the lost time from work?

I have to support my family. I have to buy new clothes for the children

before school starts and I don't see how we are going to make ends

meet. We can't go on pilgrimage this year." Matthew 6:22-34.


In sum, Matthew six gives in order four of the traditional Islamic

pillars of practice as the very core of Jesus's message. Embedded as

they are in the very structure of the passage, they suggest that other

parts of the Bible might well be hiding features that may become clear

only as we view them from an Islamic perspective.


Islamic belief and practice are not based on the Bible. They are

based on the Qur'an and on the sunna or example of the Prophet. The

confrontation between Christian and Muslim is often largely a

confrontation between books. For that reason Muslims assume that the

Bible teaches what Christians believe and practice. They very often

use the Bible to show that it does not teach Islam and shows evidence

of not being valid. Whether or not the Bible has been corrupted as

Muslim commentators and Christian scholars maintain is beside the

point for the present study. There is no reason why the Bible could not

be approached from the opposite angle. The conflict of books is

generally a deadlock. A new approach might raise fresh issues among

the traditions, and help us to see them in a new light. Does the Bible as

we now have it and as it has been used through centuries of Christian

tradition support Islamic beliefs and practices?


Some Muslims have appealed to the Christian Scriptures on behalf

of their faith to some extent. Most such appeals surround the figure of

the final prophet. Since much has been written about this, I have not

given it a special chapter here. I shall merely summarize some of the

more important arguments that Muslims have traditionally made.


The problem posed here is whether or not the Bible is complete

and the faith finished, or whether it leaves the door open for prophets

to come. The Bible on many occasions contends that people who

rejected prophets and divinely appointed leaders in their own times,

pretending to rely on earlier ones, no matter how valid these might

have been, were lost. Are there any Biblical reasons for rejecting the

idea of additions to the canon? Revelation 22:18 appears to be a

serious obstacle to addition. "If any man shall add unto these things,






God shall add unto him the plagues that are written in this book." The

answer to this is obvious. These words refer to the whole book that

was written in the scroll at hand, that is, the book of Revelation. They

do not refer to the addition of more books to the collection of the

canon. The book of Revelation itself was accepted in the canon only

centuries after it was written. No other Biblical evidence is to be found

against more prophets.


On the contrary much warning is given against false prophets and

how to recognize them. "For there shall arise false Christs, and false

prophets, and shall shew great signs and wonders; insomuch that, if it

were possible, they shall deceive the very elect." Matthew 24:24. If the

prophetic revelation were closed, it would only remain to say that

anyone claiming to be a prophet is false. The implication is that at least

one more prophet is forthcoming.


Those who came to question John the Baptist reveal that the

people of the time knew that another prophet was coming and were

expecting him. John 1:19-25. "And this is the record of John, when the

Jews sent priests and Levites from Jerusalem to ask him, Who art

thou? And he confessed, and denied not; but confessed, I am not the

Christ. And they asked him, What then? Art thou Elias? And he saith, I

am not. Art thou that prophet? And he answered, No. Then said they

unto him, Who art thou? that we may give an answer to them that sent

us. What sayest thou of thyself? He said, I am the voice of one crying

in the wilderness, Make straight the way of the Lord, as said the

prophet Esaias. And they which were sent were of the Pharisees. And

they asked him, and said unto him, Why baptizest thou then, if thou be

not that Christ, nor Elias, neither that prophet?"


From this it appears clearly that three figures were expected: the

promised Messiah or Christ, Elias or Elijah, and "that prophet."

Although John in his modesty denied it, Jesus later stated that John

was the expected Elias (Matthew 11:14). Jesus himself was the

expected Messiah or Christ. Who then is the prophet to come? It is a

fact that he does not appear in the Bible. So we must look for him after

the time of Jesus.


We know that prophets according to the Bible speak by the

inspiration of the Spirit of God. So we can expect to find information

if there is any in the promises relating to the future working of the


نوع مطلب : Islam in the Bible، 
برچسب ها :
لینک های مرتبط :

چهارشنبه 4 مرداد 1396 :: نویسنده : H. B

!In the Name of God Most Gracious, Ever Merciful

Islam in the Bible 


Not only Judaism in its several varieties, but hundreds of different

sects of Christianity all maintain that their beliefs and practices are

based on the Bible. If so many different religions can be justified by

?the Bible, why not Islam

Most of Christianity recognizes the authority of the Bible,

containing the Hebrew and Greek writings. There is some discussion

of what writings to include and to what degree they are authoritative,

but in principle Christians recognize the Bible. All forms of Judaism

recognize the Torah and the other writings of the Tanach, which makes

up the Old Testament of the Christian. Islam appeals primarily to the

Holy Qur'an, but in principle accepts the Bible. In practice, Muslims

reject the Bible on the assumption that it is corrupted from the original

in order to make it accommodate to Christian teaching.

The problem arises when we compare the beliefs and practices of

any particular religious group with the book it appeals to. Inevitably

there is much selectivity and interpretation, but beyond this remains

the bare fact that the book is never the sole source of belief and

practice. Where would the Christian year of festivals, the liturgy and a

multitude of beliefs and practices be if all had to be founded on the

Bible? Many of them would sadly fall by the wayside.

The decollage between books and actual belief and practice first

struck me a few years ago when I noticed how the books relate to the

day of worship. The Hebrew Scriptures obviously maintain the

observance of the Sabbath or seventh day of the week. Jewish tradition

quite consistently puts this in practice. The observance of Sunday is

characteristic of Christianity. But there is very little justification for

this in the Greek Scriptures, the so-called New Testament. On the

contrary, the Sabbath is mentioned very often, sometimes quite

favorably. I looked in the Qur'an to see how it dealt with the issue, and

found that the Sabbath is maintained on a half-dozen occasions in the

Qur'an as well. Friday prayer is also well established in the Qur'an,

unlike Sunday in the New Testament, which can only be defended by

doing violence to the text. But there is no Qur'anic justification for the

observance of Friday as a special day from Thursday evening, as some

Muslims seem to do. We thus find the Sabbath to be a feature common

to all of the sacred books. By contrast, the traditions vary on how they

relate to the Sabbath.

 By way of experiment I began to think how the Scriptures align

themselves with the beliefs and practices of the various traditions.

There might well be more features supporting Judaism in the Qur'an

than mere reference to Saturday observance, and on the other hand,

more features supporting Islam in the Bible than special recognition of

Friday. Since Muslims generally do not know the Bible well, there is

every reason to believe that they might be mistaken when they think

the Bible supports Christianity. In sum, one question seems never to

have been answered. How do Islamic belief and practice compare to

the texts of Judaism and Christianity, that is, to the Bible?


I first came to the conclusion that the Bible might reflect Islamic

features in unexpected ways through a reading of the Sermon on the

Mount in Matthew 5-7. A closer look at this text will reveal how the

Bible can express Islamic values even on a structural level. This

passage contains the texts which the greatest numbers of Christians

know by heart. Some Christian sects, notably those who have

descended from the Anabaptists, seem to base the core of their

doctrine on this passage alone. The Sermon on the Mount is beloved

by Christian and non-Christian alike. The non-religious person in

Christian societies often appeals to its words. It is said that Gandhi

based his practice of non-violent resistance on it.


Since this is indisputably one of the most important texts of

Christianity, we can only wonder how well it supports the basic beliefs

of Christianity. Some of the most important beliefs of Christianity are

these three. Christians believe that God is one God eternally existing in

three persons, God the Father, God the Son, and God the Holy Spirit.

Christians believe that the man Jesus is also in one and the same

person at one and the same time completely and wholly God

Almighty, one and equal with the Father. Finally, Christians believe

that salvation and correspondingly forgiveness of sins depend on the

atoning sacrifice for sin made by Jesus in his death on the cross. By

comparison, the well-known five pillars of Islamic practice are




testifying that there is no god but God, prayer, alms, fasting, and



The whole Sermon on the Mount implies time and again that there

is only one being who is God, the one Jesus calls "Our Father."

Because we live in a world of permissive child-rearing, we fail to

notice immediately that the basic relationship referred to is the

relationship of submission and obedience. The God of the Sermon on

the Mount is one to whom people owe submission and obedience. No

trinity is mentioned at all. In no place in Matthew five to seven does

Jesus even remotely suggest that he himself is God Almighty.


From the Christian point of view the vicarious sacrifice of Jesus

on the cross for forgiveness of sin is the heart of the Gospel. Jesus

does suggest a condition for forgiveness of sin, but that condition is

not his vicarious death on the cross. He says that we shall be forgiven

as we forgive (Matthew 6:15), and judged as we judge others

(Matthew 7:2).


Christians have rightly divided the Sermon on the Mount into

three chapters, for it does in fact present three subjects. Belief in the

law and the prophets is the subject of chapter five. Certainty of the

Day of Judgment is the subject of chapter seven. Chapter six presents

the faith of Jesus in practice.


Let us first take a look at chapter five. The subject here is to

maintain the authority of the law and the prophets. When Jesus spoke

to the crowd, he was faced with people who were suspicious of one

thing, whether or not he upheld the law. The people had already seen

miracles. They were ready to believe in Jesus provided that he could

produce evidence that he was loyal to the law, and that he upheld the

Torah, the books of Moses. This was crucial. Without it he would not

be accepted.


So Jesus set about the task. First of all he gained the people's

confidence by giving a series of blessings. Luke 6:24-26 adds curses to

these. The familiar covenant of blessings and curses, so well known

from the book of Deuteronomy immediately flooded into his hearers'

minds. They were on familiar ground. They felt at ease.


Then Jesus came to the point. "Think not that I am come to

destroy the law, or the prophets: I am not come to destroy, but to fulfil.

For verily I say unto you, Till heaven and earth pass, one jot or one

tittle shall in no wise pass from the law, till all be fulfilled. Whosoever




therefore shall break one of these least commandments, and shall teach

men so, he shall be called the least in the kingdom of heaven: but

whosoever shall do and teach them, the same shall be called great in

the kingdom of heaven." Matthew 5:17-19. There it is. Jesus has had

his say. Stronger language could not have been invented. In the rest of

the chapter he gives illustrations, first from the ten commandments and

then from other parts of the books of Moses. He illustrates how he

supports the law.


Modern interpreters might maintain that Jesus gave a new law,

because he contrasted what he said with what was said earlier by

saying, "But I say unto you,..." But when Jesus says that anger is

murder, surely no one with good sense will say that he means you can

kill people after all as long as you are not angry with them. When he

says to look in lust is the same as adultery, only an insane person

would say he means that it is all right to go to bed with someone

illicitly as long as you do not look at them with lust first. Jesus does

not abrogate the law when he points out its spirituality. He does not

give permission to disobey the law by striking out against hypocrisy.


In the same way Jesus supports the law of divorce and oaths.

Untold misery has come from Christians who think Jesus abrogated

the law of divorce by saying "Whosoever shall put away his wife

causeth her to commit adultery." In all of his commentaries Jesus is

attacking hypocrisy, which is keeping the law in letter, but having

altogether different intentions. In this case Jesus is attacking the

hypocritical practice in the Near East of marrying with the intention of

immediate divorce in order to give a legal face to prostitution. In a

society where prostitution is not even given that legal basis, the true

teaching here is likely to escape notice. Jesus affirms the law of

Moses. He can do nothing else without discrediting himself. He

accepts the legislation on divorce when it is used as originally



When it comes to oaths, Christian interpreters have done little

better. Jesus again attacks hypocrisy. In Matthew 23:16-23 Jesus tells

precisely what kind of oath he is talking about. He is attacking the

practice of clothing a lie with an oath that is formally defective. A

seller in the marketplace might swear by the temple. When an irate

buyer returned with a complaint, he would then say, "Oh, I swore by

the temple, so it is not binding. If I had sworn by the gold of the

temple, it would have been binding." Jesus attacks this hypocrisy, and




in so doing upholds the law and acquires the confidence of his



Let us take a quick look at Matthew seven. The chapter shouts the

subject from the very beginning. "Judge not, that ye be not judged. For

with what judgment ye judge, ye shall be judged." Matthew 7:1,2.

Jesus gives many valuable hints on how to prepare for the judgment to

come. He says to concentrate on yourself rather than on others. Most

of us go through life spending a great deal of time talking and thinking

about other people's faults and very little time correcting our own.

Jesus is practical and knows what we are like. He says to ask God for

help. No one can stand in the judgment without the infinite grace of

God. He says that we will be judged according to the law and the

prophets and sums up the law and the prophets very neatly. "Do as you

would be done by." Matthew 7:12. He warns us not to follow the

crowd. Conformity takes us to hell (verses 13,14). He warns us not to

be taken in by false prophets and gives a hint on how to know them.

He says that pretending to be religious will get you nowhere, but only

those who do God's will can be saved in the judgment (verses 21-23).

All in all, the chapter is about the Day of Judgment and how to prepare

for it.


After establishing his authority on the law and the prophets, and

before warning about the Day of Judgment, Jesus gives us a beautiful

summary of his own teaching. Matthew six is above all the very

teaching of Jesus Christ as presented in the Christian Scriptures.

Anyone who truly desires to follow the faith of Jesus Christ can find

the pillars of practical faith right here in this chapter. They are few and



Most Christian creeds can be reduced to a few simple pillars,

which are: belief in the Trinity, faith in the atoning sacrifice of Christ

for the forgiveness of sin, the Church as the channel of grace, and the

eternal reward. Judaism can be summed up as belief in one God, the

Torah, and the covenant of God with the people of Israel. Islam is

summed up as confession of one God, daily prayer in prostration, alms

in charity, fasting, and pilgrimage. So how does Jesus sum up his faith

according to the Christian Scriptures?


When we turn to Matthew six, the first subject is covered in verses

one to four. We may be surprised to find that the first pillar of practice




mentioned is giving alms in charity. Jesus warns us, aptly enough, to

avoid hypocrisy in the giving of alms.


When we read on, the next pillar of practice appears in verses 5-

15. That second pillar is prayer. Jesus does not tell us here how to

pray. All of his listeners already knew this. They knew it from the law

and the prophets. They knew that Daniel prostrated himself in prayer

toward the house of God morning, afternoon and evening (Daniel

6:10). They knew from the Psalms of David, called The Prayers in

Hebrew, that prayer should be done at set times in the day and should

be preceded by ablutions. They knew from the same Psalms that

prayer should be done standing, bowing, and prostrating. They knew

that prayer, according to the Psalms, included raising the hands and

crying time and again "Yigdal Adonai" or in English "the Lord be

magnified" or in Arabic "Allaho akbar."


What Jesus did tell the people was to avoid hypocrisy in prayer, to

pray briefly and simply, and then he gave them a list of appropriate

subjects for prayer. The so-called Lord's prayer is that list. It is not a

model prayer to be repeated word for word, or the version of it given

in Luke would have been identical. So the second pillar of practice

mentioned in Matthew six is prayer in brevity, simplicity, and lack of



The third pillar in the practice of the faith of Jesus is found in

Matthew 6:16-18. Here he mentions fasting, again with the warning

that we must avoid hypocrisy. He does not tell us how to fast. But we

already know how to fast, just as his listeners did. Is it the Christian

fast of avoiding certain foods? No. It is a fast of total abstention from

food and drink, just as Moses did on the mount (Exodus 34:28). That

tradition came unbroken all the way down to Jesus who practiced it

himself according to Matthew 4:1,2.


So far Jesus has attacked hypocrisy in the practice of faith. Now

he comes to an entirely different problem. In Matthew 6:16-34 we are

not faced with hypocrisy, which is the plague of almsgiving in charity,

prayer, and fasting. We are faced with fear and excuses. Those are the

plagues of pilgrimage.


Jesus goes straight to the problem of how to convince people to go

on pilgrimage to the house of God as they should by the example of

the Christian Scriptures and as they were commanded to do in the law

of Moses. The first excuse he meets is, "Somebody might break in our



نوع مطلب : Islam in the Bible، 
برچسب ها : bible، Islam in the Bible، Islam،
لینک های مرتبط :

چهارشنبه 18 بهمن 1391 :: نویسنده : H. B

ادویه سیب زمینی سرخ شده

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نوع مطلب : فیلم آشپزی، 
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چهارشنبه 18 بهمن 1391 :: نویسنده : H. B

مافین خرما

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نوع مطلب : فیلم شیرینی پزی، 
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بافت بر روی دیوار(بافت با كاردك نیم دایره ای)

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نوع مطلب : فیلم هنری، 
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سه شنبه 3 بهمن 1391 :: نویسنده : H. B

آموزش خیاطی – آموزش پرده - خ زمانی 

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نوع مطلب : فیلم هنری، 
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یکشنبه 28 خرداد 1391 :: نویسنده : H. B

آموزش همبرگر-رضا طاهری

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نوع مطلب : فیلم آشپزی، 
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یکشنبه 28 خرداد 1391 :: نویسنده : H. B

طب سنتی-دکتر زرگر

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نوع مطلب : فیلم پزشکی، 
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یکشنبه 28 خرداد 1391 :: نویسنده : H. B

آموزش نقاشی(غروب آفتاب)-حسین زاده

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نوع مطلب : فیلم هنری، 
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یکشنبه 28 خرداد 1391 :: نویسنده : H. B

آموزش عروسک خمیری - خ ساناز حیدری

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نوع مطلب : فیلم هنری، 
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دوشنبه 11 اردیبهشت 1391 :: نویسنده : H. B

آموزش ترک روی شیشه-شهره عقابی

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نوع مطلب : فیلم هنری، 
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دوشنبه 11 اردیبهشت 1391 :: نویسنده : H. B

آموزش روبان دوزی-آفاق امیریان

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نوع مطلب : فیلم هنری، 
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دوشنبه 11 اردیبهشت 1391 :: نویسنده : H. B

آموزش ساخت جعبه های جادویی-خ اصغری

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نوع مطلب : فیلم هنری، 
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شنبه 9 اردیبهشت 1391 :: نویسنده : H. B

آموزش شمع سازی - خ یوسفی

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نوع مطلب : فیلم هنری، 
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( کل صفحات : 5 )    1   2   3   4   5   
درباره وبلاگ

بسمه تعالی
در این سایت آرشیو فیلم های آشپزی ، پزشکی ، هنری مربوط به شبکه جام جم و شبکه 5 تهران را قرار داده ام.

Islam in the Bible

مدیر وبلاگ : H. B
آمار وبلاگ
  • کل بازدید :
  • بازدید امروز :
  • بازدید دیروز :
  • بازدید این ماه :
  • بازدید ماه قبل :
  • تعداد نویسندگان :
  • تعداد کل پست ها :
  • آخرین بازدید :
  • آخرین بروز رسانی :