The ark of covenent; old theory of communicating god?

 When in doubt, Judaism rejects actual indications of other worldliness, liking rather to zero in on activities and convictions. Without a doubt, the tale of Judaism starts with Abraham who, as indicated by old sources, broken the symbols that were the regular technique for strict recognition at that point. Love of graven pictures is cruelly denounced all through the Torah, and maybe the best sin the Israelites all in all dedicated was the development of the Golden Calf (in Ex. 32), proposed to fill in as an actual mediator among them and God. Today, Jews don't love any sacred relics or man-made images. 

However, throughout the entire existence of the Jewish public, there was one exemption for this standard. One man-made article was viewed as naturally blessed - the Ark of the Covenant. 

Built during the Israelites' wanderings in the desert and utilized until the obliteration of the First Temple, the Ark was the main image of the Jewish confidence, and filled in as the lone actual appearance of God on earth. The legends related with this article - and the cruel punishments credited for any individual who abuses it - affirm the Ark's centrality to the Jewish confidence of that period; the way that Jews and non-Jews the same proceed to examine and mimic it affirms its centrality even today.The development of the Ark is told by God to Moses while the Jews were as yet set up camp at Sinai (Ex. 25:10-22; 37:1-9). The Ark was a crate with the elements of over two cubits long, by one-and-a-half cubits in tallness, by one-and-a-half cubits in width (a cubit is around 18 inches). It was built of acacia wood, and was plated with unadulterated gold, all around. On the lower part of the crate, four gold rings were joined, through which two shafts, likewise made of acacia and covered in gold, were put. The group of Kehath, of the clan of Levi, would convey the ark on their shoulders utilizing these posts. 

Creative delivering of the Ark of the Covenant 

Covering the case was the kapporet an unadulterated gold covering that was more than two by one-and-a-half cubits. Joined to the kapporet were two etched Cherubs, likewise made of unadulterated gold. The two Cherubs confronted each other, and their wings, which folded over their bodies, contacted between them. 

The substance of the Ark has been bantered as the centuries progressed. The overall agreement is that the primary tablets containing the Ten Commandments, which were broken by Moses, and the subsequent tablets, which stayed flawless, were contained in the Ark (Bava Batra 14b). As per one assessment in the Talmud, the two Tablets were together in the Ark; as indicated by another, there were two Arks, and each contained one bunch of Tablets (Berakhot 8b). 

The Ark was worked by Bezalel, child of Uri, child of Hur, who developed the whole Tabernacle – the versatile Temple utilized in the desert and during the success of the place that is known for Israel. The Tabernacle was the resting place for the Ark, and furthermore contained different vessels that were utilized in the actual love of God. The Biblical pundits squabble about why God told Moses to construct a Tabernacle in any case: According to Rashi (Ex. 31:18), God acknowledged after the wrongdoing of the Golden Calf that the Israelites required a source for actual love, and instructed that they fabricate the Tabernacle as a method of communicating their own requirement for actual portrayal of God. As per Nachmanides (Ex. 25:1), in any case, the Jews were instructed to construct the Tabernacle even before the transgression of the Golden Calf; instead of filling a human need, the Tabernacle was God's technique for accomplishing nonstop disclosure in the Israelites' camp. These two suppositions regarding whether the Tabernacles, and the Temples that followed them, were a deduced need or a fundamental evil show the dubious part of actual love in Judaism overall. 

The Role of the Ark 

The Ark was utilized in the desert and in Israel appropriate for various otherworldly and practical purposes. Basically, God utilized the Ark as a marker of when he needed the country to travel, and when to stop. In the voyaging arrangement in the desert, the Ark was conveyed 2000 cubits in front of the country (Num. R. 2:9). As per one midrash, it would make the way for the country by consuming snakes, scorpions, and thistles with two planes of fire that shot from its underside (T. VaYakhel, 7); another midrash says that as opposed to being conveyed by its conveyors, the Ark indeed conveyed its carriers crawls over the ground (Sotah 35a). At the point when the Israelites did battle in the desert and during the vanquishing of Canaan, the Ark went with them; regardless of whether its quality was emblematic, to give inspiration to the Jews, or whether it really helped them in battling, is bantered by pundits. 

Profoundly, the Ark was the sign of God's actual presence on earth (the shekhina). At the point when God talked with Moses in the Tent of Meeting in the desert, he did as such from between the two Cherubs (Num. 7:89). When the Ark was moved into the Holy of Holies in the Tabernacle, and later in the Temple, it was available just once every year, and afterward, exclusively by one individual. On Yom Kippur, the High Priest (Kohen Gadol) could enter the Holy of Holies to ask absolution for himself and for all the country of Israel (Lev. 16:2). 

The connection between the Ark and the shekhina is built up by the repetitive theme of mists. God's quality is every now and again found in the pretense of a cloud in the Bible (Ex. 24:16), and the Ark is continually joined by mists: When God talked from between the Cherubs, there was a gleaming cloud noticeable there (Ex. 40:35); when the Jews voyaged, they were driven by the Ark and a mainstay of mists (Num. 10:34); around evening time, the mainstay of mists was supplanted by a mainstay of fire, another normal descriptor of God's appearance (Ex. 24:17); and when the High Priest entered presence of the Ark on Yom Kippur, he did as such just under the front of a haze of incense, maybe expected to veil seeing the shekhina in the entirety of its brilliance (Lev. 16:13). 

The heavenliness of the Ark additionally made it risky to the individuals who interacted with it. At the point when Nadav and Avihu, the children of Aaron, carried an unfamiliar fire to offer a penance in the Tabernacle, they were eaten up by a fire that radiated "from the Lord" (Lev. 10:2). During the adventure of the catch of the Ark by the Philistines, various individuals, including some who only took a gander at the Ark, were killed by its force. Likewise, the Priests who served in the Tabernacle and Temple were informed that review the Ark at an ill-advised time would bring about quick passing (Num. 4:20). 

History of the Ark 

The Ark went with the Jews all through their time in the desert, going with them and going with them to their conflicts with Emor and Midian. At the point when the Jews crossed into the place that is known for Canaan, the waters of the Jordan River marvelously split and the Ark drove them through (Josh. 3). All through their success of the land, the Jews were joined by the Ark. The most sensational show of its influence comes when the Jews penetrated the dividers of Jericho simply by circumnavigating them, blowing horns and conveying the Ark (Josh. 6). 

After the victory was finished, the Ark, and the whole Tabernacle, were set up in Shiloh (Josh. 18) . There they stayed until the clashes of the Jews with the Philistines during the Priesthood of Eli. The Jews, subsequent to enduring a loss at the Philistines' hands, took the Ark from Shiloh to Even-Ezer in order to win the following fight. Yet, the Jews were directed, and the Ark was caught by the Philistines. Back in Shiloh, Eli, the High Priest, promptly kicked the bucket after hearing the news (I Sam. 4). 

The Philistines returned the Ark to Ashdod, their capital city in the south of Canaan, where they set it in the sanctuary of their god Dagon. The following day, in any case, they discovered the symbol fallen all over. In the wake of supplanting the sculpture, they thought that it was the following day executed, with just its trunk remaining, and soon subsequently, the whole city of Ashdod was hit with a plague. The Philistines moved the Ark to the city of Gath, and from that point to Ekron, however whatever city the Ark was in, the occupants were hit with plague. Following seven months, the Philistines chose to send the Ark back to the Israelites, and went with it with costly blessings. The Ark was returned to Beit Shemesh, and, as per midrash, the bulls pulling the Ark burst into melody when it was indeed in Israel's ownership (A.Z. 22b). The genuine content of the story, notwithstanding, tells a lot grimmer story: The men of Beit Shemesh were rebuffed for gazing discourteously at the Ark, and many were killed with a plague. 

The Church of St. Mary. The Treasury that is said to contain the Ark is behind the scenes on the left. 

From Beit Shemesh, the Ark was shipped to Kiryat Yearim, where it stayed for a very long time. From that point, King David moved it to Jerusalem. On the way, notwithstanding, the bulls pulling it staggered, and when Uzzah connected with consistent the Ark, he kicked the bucket right away. Because of this misfortune, David chose to leave the Ark at the home of Obed-edom the Gittite. After 90 days, he moved it to Jerusalem, the seat of his realm, where it stayed until the development of the First Temple by David's child Solomon (I Sam. 5-6). At the point when the Ark was at last positioned in the Temple, the midrash reports that the brilliant tree beautifications that decorated the dividers bloomed with natural product that developed persistently until the Temple's annihilation (Yoma 39b). 

The Ark's Whereabouts 

The Ark stayed in the Temple until its annihilation on account of the Babylonian domain, driven by Nebuchadnezzar. What befell it subsequently is obscure, and has been discussed and considered for quite a long time. It is improbable that the Babylonians took it, as they did different vessels of the Temple, in light of the fact that the nitty gritty arrangements of what they took make no notice of the Ark. As indicated by certain sources, Josiah, one of the last lords to reign in the First Temple time frame, learned.from the above sources we can come to the common opinion that ark is a medium sent to man kind to communicate with god,but we lost it and now struggling hard to re establish the connection.is it possible?

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Job the pophet of god;falsely described as idolator by people of israel ?

 Suing God. To most apparently a ridiculous idea—yet not to Job. All things considered, when all else fails, compromise is unavoidable. 

The holy messenger known as the Satan (Hebrew for "the foe"), as told in the Book of Job, provokes God to test the commitment and devotion of the exemplary man Job. Employment loses the entirety of his common merchandise, his youngsters and workers, just as his wellbeing. Will he acknowledge his destiny or revile God? 

Having been managed such enormous blows, Job and his associates can just accept that he has submitted a grave sin to merit such discipline, however Job can consider nothing he has fouled up. Thus, Job questions God about his offense—why this load of awful things have happened to him. Getting no answer from the god, Job at last concludes that his lone plan of action is suing God. 

As clarified by Edward L. Greenstein in his article "When Job Sued God" in the May/June 2012 issue of Biblical Archeology Review, Job comprehended the antiquated overall set of laws well. He realizes that he can't call observers in a claim against God. Thus, deficient with regards to observe, he swears an exculpatory pledge, as was standard in such legitimate cases in the old Near East. He promises to his own honesty and records various wrongs that he has not submitted. In doing as such, Job moves God to give the proof against him and demonstrate his blame. 

At long last, God reacts. However, in legitimate terms, he tosses out Job's case on a detail. In his pledge, Job professed to have a deep understanding of God and how the universe functions, so God censures him. Where was Job, questions God, when he established the world's frameworks? In the event that Job is so insightful, he probably been available at creation, God adds mockingly. 

Occupation has no answer. By suing God, Job finds a solution, regardless of whether it isn't the one he wanted.This man is depicted in the Syriac book as living in the place where there is Ausis, on the lines of Idumea and Arabia: and his name before was Jobab; and having taken an Arabian spouse, he conceived a child whose name was Ennon. Furthermore, he, at the end of the day, was the child of his dad Zare, one of the children of Esau, and of his mom Bosorrha, so he was the fifth from Abraam. What's more, these were the rulers who reigned in Edom, which country he additionally controlled over: first, Balac, the child of Beor, and the name of his city was Dennaba: yet after Balac, Jobab, who is called Job, and after him Asom, who was lead representative out of the nation of Thaeman: and after him Adad, the child of Barad, who annihilated Madiam in the plain of Moab; and the name of his city was Gethaim. What's more, his companions who came to him were Eliphaz, of the offspring of Esau, lord of the Thaemanites, Baldad sovereign of the Sauchaeans, Sophar ruler of the Minaeans.The Hebrew Book of Job (אִיוֹב Iyov) is essential for Ketuvim ("Writings") of the Jewish Bible. Very little is thought about Job dependent on the Masoretic content of the Jewish Bible. 

The characters in the Book of Job comprise of Job, his better half, his three companions (Bildad, Eliphaz, and Zophar), a man named Elihu, God, and holy messengers. 

Work and His Friends by Ilya Repin (1869) 

It's anything but a prologue to Job's person—he is depicted as a favored man who lives honestly in the Land of Uz. The Lord's commendation of Job prompts a holy messenger with the title of 'satan' ("informer") to recommend that Job served God just in light of the fact that God secured him. God eliminates Job's security, and allows to the holy messenger to take his abundance, his youngsters, and his actual wellbeing (however not his life). In spite of his troublesome conditions, he doesn't revile God, but instead curses the day of his introduction to the world. Furthermore, in spite of the fact that he pains over his situation, he avoids blaming God for shamefulness. Occupation's hopeless natural condition is just God's will. 

In the accompanying, Job discusses three companions concerning Job's condition. They contend whether it was supported, and they banter answers for his issues. Occupation eventually denounces all their direction, convictions, and evaluates of him as bogus. God then, at that point seems to Job and his companions out of a hurricane, not addressing Job's focal inquiries. Work, by keeping quiet before God, emphasizes the point that he comprehends that his difficulty is God's will despite the fact that he gives up at not knowing why. Occupation seems dedicated without direct information on God and without requests for unique consideration from God, in any event, for a reason that all others would announce to be simply. Furthermore, the content gives a mention to Job 28:28 "And unto man he said, Behold, the dread of the Lord, that is shrewdness; and to withdraw from evil is understanding". 

God censures the three companions and gives them guidance for reduction of wrongdoing, trailed by Job being reestablished to a shockingly better condition than his previous rich state. Occupation 42:10–17 Job is honored to have seven children, and three little girls named Jemimah (which signifies "dove"), Keziah ("cinnamon"), and Keren-happuch ("horn of eye-cosmetics"). His little girls were supposed to be the most excellent ladies in the land.A clear greater part of rabbis considered Job to be having indeed existed as a generally authentic figure. 

As indicated by a minority see, Job never existed.[10] In this view, Job was an artistic creation by a this prophet type of writing to pass on a heavenly message. Then again, the Talmud (in Tractate Baba Batra 15a–16b) tries really hard attempting to determine when Job really lived, refering to numerous feelings and translations by the main sages. 

Occupation is additionally referenced in the Talmud as follows:[11] 

Occupation's acquiescence to his fate.[12] 

At the point when Job was prosperous, any individual who related with him even to purchase from him or offer to him, was blessed.[13] 

Occupation's compensation for being generous[14] 

David, Job and Ezekiel depicted the Torah's length without putting a number to it.[15] 

Occupation was truth be told one of three consultants that Pharaoh counseled, before making a move against the undeniably duplicating Israelites in the Book of Exodus. As depicted in the Talmud:[16] Balaam encouraged Pharaoh to kill the Hebrew new-conceived young men; Jethro went against this pronouncement; and Job, however by and by went against to the declaration, stayed quiet and didn't fight it. It is for Job's quietness that God along these lines rebuffs him with his unpleasant afflictions.[17] However, the Book of Job itself contains no sign of this, and to the prophet Ezekiel, Yahweh alludes to Job as an honorable man of a similar type as Noah and Daniel. 

Christianity acknowledges the Book of Job as standard in its Old Testament. Moreover, Job is referenced in the New Testament of the Christian Bible: the Epistle of James 5:11 summarizes Job to act as an illustration of tolerance in torment. 

Occupation's statement, "I realize that my deliverer liveth", Job 19:25 is considered by certain Christians to be a proto-Christian reference to Christ as the Redeemer, and is the premise of a few Christian psalms, just as the initial scene of Part III of Handel's Messiah. In any case, Jewish book of scriptures reporters and researchers call attention to that Job "demands a heavenly hearing in the course of his life", cf. Occupation 16:19–22.[19] 

He is recognized by the Lutheran Church–Missouri Synod in their Calendar of Saints on May 9, by the Roman Catholic Church on May 10 (pre-1969 schedule), and by the Eastern Orthodox Church on May 6. 

He is additionally recognized by the Armenian Apostolic Church on May 6 and December 26, and by the Coptic Orthodox Church on April 27 and August 29. 

The Church of Jesus Christ of Latter-day Saints additionally insists the presence of Job: "Thou workmanship not yet as Job; thy companions don't fight against you, neither accuse you of offense, as they managed Job" (D&C 121:10). Contemporary Saints hold in high regard the life, model and uprightness of Job, and think of him as a model of diligence and perseverance as far as possible. 

In the Qur'an, Job (أيّوب‎, Ayyūb) is viewed as a prophet in Islam.[20] The account edge of Job's story in Islam is like the Hebrew Bible story yet, in Islam, the accentuation is paid to Job staying undaunted to God and there is no record of his sharpness or defiance,[21] or notice of protracted conversations with companions. Some Muslim analysts additionally talked about Job just like the progenitor of the Romans.[22] Muslim writing likewise remarks on Job's time and location of prediction, saying that he came after Joseph in the prophetic series and that he lectured his own kin instead of being shipped off a predefined local area. Custom further describes that Job will be the head of the gathering of "the individuals who calmly suffered" in Heaven.[23] Philip K. Hitti affirmed that the subject was an Arab and the setting was Northern Arabia.[24] 

The Qur'an specifies Job's story in a brief way. Like the Hebrew Bible story, Islamic practice specifies that Satan heard the holy messengers of God talk about Job just like the most unwavering man of his generation.[25] Job, being a picked prophet of God, would stay submitted in day by day petition and would habitually call to God, expressing gratitude toward God for gift him with plentiful riches and a huge family. Yet, Satan intended to turn the God-dreading Job away from God and needed Job to fall into doubt and corruption.[25] Therefore, God permitted Satan to burden Job with trouble and serious disease and suffering,[25] as God realized that Job could never get some distance from his Lord. 

The Qur'an depicts Job as an upright worker of Allah (God), who was tormented by languishing over a protracted timeframe. In any case, it obviously expresses that Job never lost confidence in God and everlastingly called to God in supplication, requesting that he eliminate his hardship: 

What's more, Job, when he cried unto his Lord, (saying): Lo! Misfortune afflicteth me, and Thou craftsmanship Most Merciful of all who show kindness. 

—  Qur'an, sura 21 (The Prophets), ayah 83[26] 

The account proceeds to express that after numerous long periods of torment, God requested Job to "Hit with thy foot!".[27] immediately, Job hit the ground with his foot and God made a cool spring of water spout forward from the Earth, from which Job could repley.as holy quran is the only holy which describes him as noble man but other religions not?

Jonah the prophet of god;

 One of the greatest prophets during the time of Jeroboam II was Jonah the son of Amitai, who, as a prophet disciple, had anointed Jehu and who, therefore, enjoyed the king's benevolence. Once G‑d commanded Jonah to go to Nineveh, one of the largest cities of that time and foretell its destruction, because the evil of its inhabitants had reached the limit. The mission, however, was not to Jonah's liking. Nineveh was a bitter enemy of Israel, and Jonah would have liked to see its destruction. If he should succeed in his mission and Nineveh would be spared, it would remain a constant threat to Israel. Jonah therefore decided to seek escape. He boarded a ship that sailed for Tarshish, hoping to forget about his mission. Once the prophet was on the high seas, G‑d caused a storm to break that threatened to tear the ship asunder. The sailors were frightened and each one prayed to his god. Jonah, however, lay down to sleep. The captain of the ship, seeing the sleeping man, went over to him and reprimanded him for sleeping in that fateful hour, instead of praying to G‑d. Meanwhile the sailors drew lots to find out whose fault it was that this misfortune had been brought upon them. The lot fell upon Jonah. When the sailors questioned him as to who he was, whence he had come, and what his business was, he told them that he was a Jew and a servant of G‑d, the Creator of heaven and earth. Then the sailors asked what they should do in order to quiet the raging sea and save their ship with all aboard. Jonah replied that all they had to do was to throw him overboard, and the storm would immediately die down, since it had been caused by his refusal to obey G‑d's command. At first the sailors did not want to do as Jonah asked. But the storm grew fiercer and the end was seemingly unavoidable. Very reluctantly, the sailors threw Jonah into the water and the storm ceased at once.

As soon as Jonah was in the water, G‑d sent a large fish to swallow Jonah alive. Three days and three nights Jonah stayed within the fish. In distress, he prayed to G‑d to save him, and G‑d ordered the fish to eject Jonah and set him on dry land.

Again G‑d ordered Jonah to go to Nineveh to convey the Divine message. This time the prophet traveled to Nineveh to carry out his mission. Upon his arrival in the city, Jonah stepped right into the middle of the busy thoroughfare and announced that the city would perish in forty days. The prophet's solemn warning electrified the city. The residents believed the prophecy and repented. They fasted and wore sackcloth; even the king himself took off his royal robes and put on the garbs of mourning. Everyone in the city honestly and sincerely decided to abandon his evil past. All the people truly tried to mend their ways. Possessions unjustly acquired were returned to their rightful owners, and false judgments were revised. G‑d saw that they were sincere in their repentance and accepted it. Nineveh was saved.

Jonah was displeased at this change of events. He had hoped that the doom of Nineveh, had the inhabitants of that city not repented, would forever rid his people Israel of one of its bitter enemies. He built himself a hut outside the city in which to live the life of a recluse. Jonah was anxious to know what the fate of the city would be. It was a very hot day, and G‑d made a plant grow to give Jonah shade and protect him from the sting of the hot sun. Jonah was overjoyed with the plant. Then G‑d sent a worm that stung the plant and made it wither. When the protection of the plant had been withdrawn, the sun beat mercilessly upon Jonah's head until he became faint, and wished to die. Then the weary prophet heard G‑d's words: "You are sorry for the plant for which you have neither labored, nor made it grow; which came up in one night and perished in the next; shall I not then, spare Nineveh, the great city, wherein more than twelve times ten thousand people live who do not know how to discern between their right and their left hand (i.e. children), and many animals in addition.Book of Jonah, also spelled Jonas, the fifth of 12 Old Testament books that bear the names of the Minor Prophets, embraced in a single book, The Twelve, in the Jewish canon. Unlike other Old Testament prophetic books, Jonah is not a collection of the prophet’s oracles but primarily a narrative about the man.Jonah is portrayed as a recalcitrant prophet who flees from God’s summons to prophesy against the wickedness of the city of Nineveh. According to the opening verse, Jonah is the son of Amittai. This lineage identifies him with the Jonah mentioned in II Kings 14:25 who prophesied during the reign of Jeroboam II, about 785 BC. It is possible that some of the traditional materials taken over by the book were associated with Jonah at an early date, but the book in its present form reflects a much later composition. It was written after the Babylonian Exile (6th century BC), probably in the 5th or 4th century and certainly no later than the 3rd, since Jonah is listed among the Minor Prophets in the apocryphal book of Ecclesiasticus, composed about 190. Like the Book of Ruth, which was written at about the same period, it opposes the narrow Jewish nationalism characteristic of the period following the reforms of Ezra and Nehemiah with their emphasis on Jewish exclusivity. Thus the prophet Jonah, like the Jews of the day, abhors even the idea of salvation for the Gentiles. God chastises him for his attitude, and the book affirms that God’s mercy extends even to the inhabitants of a hated foreign city. The incident of the great fish, recalling Leviathan, the monster of the deep used elsewhere in the Old Testament as the embodiment of evil, symbolizes the nation’s exile and return.

As the story is related in the Book of Jonah, the prophet Jonah is called by God to go to Nineveh (a great Assyrian city) and prophesy disaster because of the city’s excessive wickedness. Jonah, in the story, feels about Nineveh as does the author of the Book of Nahum—that the city must inevitably fall because of God’s judgment against it. Thus Jonah does not want to prophesy, because Nineveh might repent and thereby be saved. So he rushes down to Joppa and takes passage in a ship that will carry him in the opposite direction, thinking to escape God. A storm of unprecedented severity strikes the ship, and in spite of all that the master and crew can do, it shows signs of breaking up and foundering. Lots are cast, and Jonah confesses that it is his presence on board that is causing the storm. At his request, he is thrown overboard, and the storm subsides.A “great fish,” appointed by God, swallows Jonah, and he stays within the fish’s maw for three days and nights. He prays for deliverance and is “vomited out” on dry land (ch. 2). Again the command is heard, “Arise, go to Nineveh.” Jonah goes to Nineveh and prophesies against the city, causing the King and all the inhabitants to repent.Jonah then becomes angry. Hoping for disaster, he sits outside the city to await its destruction. A plant springs up overnight, providing him welcome shelter from the heat, but it is destroyed by a great worm. Jonah is bitter at the destruction of the plant, but God speaks and thrusts home the final point of the story: “You pity the plant, for which you did not labor, nor did you make it grow, which came into being in a night, and perished in a night. And should not I pity Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left, and also much cattle?” (ch. 4).

Jonah has been the subject of works by such artists as John Bernard Flannagan and Albert Pinkham Ryder. Chapter nine of Herman Melville’s Moby Dick is a sermon and hymn about Jonah.

Jesus born in bethlehem or makkah

It was 1952, five years after the autonomy of Pakistan. The introduction of Muhammad Sheikh occurred. He was brought into the world to a normal family. Gotten early strict instruction and direction from his dad and was raised a socially rehearsing Muslim. Thriving Muhammad Shaik joined Merchant Navy and voyaged major assigned of the Mohammed Shaikh was brought into the world in Karachi, Pakistan on the sixth of October, 1952 to Ghulam Nizamudin and Tameez Jehan Begum. His dad hailed from a conspicuous Muslim group of Delhi and was an alum of Aligarh University. Shaikh's granddad, Ghulam Fareed-uddin was the Chief of Police and privileged Captain in the Indian territory of Delhi.Evident from his talks, Shaikh's principle stance is that the Qur'an should be seen through its own enunciation and in its unadulterated structure with no adjustment at all, as it is a heavenly content available to all who need direction from it. While seeing his introductions it is clear that his place of distinction is 

Understand more 

his exploration and a gathering of ibadi muslims upholds the view that jesus the prophet of god brought into the world in makkah.the backing to this perspective they takes the connections of quran,in which the introduction of jesus to mother mary[maryam] tooks place in where there are a lot of date palms ripen.And we realize that dates don't ready in bethlehem however in makkah[arab] as announced by mohammad shaik[speaker]. 

He likewise given the public addresses and bantered with numerous sunni and shia researchers on the confusions about the introduction of jesus the missionary of god.if we follow his hypothesis there are many broken connections with which the world still belives aimlessly about jesus lives 32 years of life and god taken himup over the sky,to resend him under the steady gaze of judgemeent day.But we can't demonstrate would he say he were and how he experienced his childhood and his excursions to get the news out of god .even I belive that to cut the connection with jesus the messenger of god ,numerous needs to make individuals belive in counterfeit speculations however not uncovering the mysteries referenced in the sacred books of god millennia before...if god wills the now age can tackle the question about the genuine origin of jesus the messanger of god?

JESUS really visited india ,a myth or hidden secret;

 since the origination of Jesus is excessively far from the Indian subcontinent, there is a reasonable possibility for him going to India or Tibet. All the account of Jesus is legendary like Indian folklore. Thus, there is strong evidence that Jesus Christ came to India and has made a profound investigation of Hindu religion. Subsequent to getting back to Jerusalem, he may have expressed instructing and making a duplicate of Indian religion. The date of birth of Jesus isn't extremely far in the past likeee the iron age. It is just long term back, before that, there was at that point presence of Buddha in India, so there is more possibility that Jesus came to India. This inquiry is anything but a strict one, yet it is verifiable. I trust you will give reasonable answer. Above all else, you say that the origination of Jesus is excessively far from the Indian subcontinent (I accept you mean excessively far for almost certainly, Jesus went there). I concur with you on this. It is improbable in the outrageous that a helpless Israelite like Jesus, who was not a vendor, would have gone to India. Then, at that point, in a fairly clear logical inconsistency to what you just said, you say that there is strong confirmation that Jesus came to India! This assertion is truly utter garbage. There is in a real sense zero "proof" quit worrying about any critical proof whatsoever that Jesus at any point set foot in the Indian subcontinent. I accept that this hypothesis is living in fantasy land with respect to the supporters for Hindu perspectives trusting that they can connect Jesus and his lessons with Hinduism Jesus in India is the English variant of Masih 

Hindustan Mein, a Urdu composition composed by the Holy 

Organizer of the overall Ahmadiyya Muslim Jamaat, 

Hazrat Mirza Ghulam Ahmad (1835-1908), the Promised 

Savior and Mahdi. The primary postulation elucidated in this 

composition is Jesus' liberation from death on the Cross 

also, his resulting excursion to India in journey of the lost 

clans of Israel whom he needed to accumulate into his overlay as 

predicted by Jesus himself. 

Beginning his excursion from Jerusalem and passing 

through Nasibus and Iran, Jesus is displayed to have 

arrived at Afghanistan where he met the Jews who had 

settled there after their getaway from the obligations of 

Nebuchadnezzar. From Afghanistan Jesus went to 

Kashmir where some Israelite clans had likewise settled. He 

made this spot his home and here he kicked the bucket and lies 

covered in Srinagar, Kashmir. 

In this book, Hazrat Ahmad has settled another 

troublesome issue which has for since a long time ago frustrated numerous a 

western essayist, to be specific the issue of the likeness 

among Christian and Buddhistic lessons and furthermore 

between the existence of Jesus and that of Buddha, as 

recorded in their particular Scriptures. A portion of these 

scholars hold that Buddhistic lessons should by one way or another 

have arrived at Palestine and were fused by Jesus 

in his own messages. Yet, there is definitely no recorded 

proof to help this hypothesis. A Russian voyager 

named Nicolas Notovitch remained for a long while with 

Lamas in Tibet and had their strict annals 

deciphered for him. He is of the assessment that Jesus probably been to Tibet before the Crucifixion and returned 

to Palestine in the wake of having assimilated Buddhistic lessons. 

Dismissing both these perspectives, Hazrat Ahmad demonstrates that 

Jesus came to India solely after the Crucifixion and not 

previously, and that it was not he who acquired Buddha's 

lessons however the Buddhists who appear to have 

replicated the Gospels in their books. Jesus moreover 

visited Tibet during his movements in India looking for the 

lost clans of Israel. He lectured his message to 

Buddhist priests, some of whom were initially Jews. 

They were profoundly dazzled by Jesus' lessons and 

acknowledged him as the appearance of the Buddha, the 

Guaranteed Teacher. With confidence in him as their Master, 

they joined his lessons into the lessons of the 

Buddha himself. 

Masih Hindustan Mein, was—it's anything but—an epochmaking and calamitous book. It changed the 

religious scene of Judaism, Pauline Christianity 

what's more, regular Islam. The impetus it presented was 

that Jesus—a genuine prophet of God that he was, was 

saved from death on the cross, lived long and lies covered 

in Srinagar Kashmir. 

As expressed in the Introduction and toward the end, the book 

was to be isolated into two sections, the first to include as 

numerous as ten parts in addition to an epilog, and the second 

part to contain extra confirmations of Jesus' excursion to 

India and a near assessment of the lessons of 

Islam and Christianity setting up the reality of Islam as 

well as of his own case to be the Promised Messiah. It 

appears he was unable to figure out an ideal opportunity for additional examination on this 

subject, yet he made great his determination by introducing a 

otherworldly resurrection of Islam in its unblemished immaculateness, establishing 

the powerful Ahmadiyya Muslim Jamaat worldwide and 

composing not one but rather in excess of eighty books concerning the reality of Islam, his own case as the Promised 

Savior and Mahdi and the life and passing of Jesus. 

Written in 1899, and mostly serialized in Review of 

Religions in 1902 and 1903, the actual book was 

after death distributed on twentieth November 1908. The 

first English interpretation, by the late Qazi Abdul Hamid, 

was distributed in 1944. On guidelines from Hazrat 

Mirza Tahir Ahmad, Khalifat-ul-Masih IV, Imam of the 

overall Ahmadiyya Muslim Jamaat, the present 

release has been completely overhauled by Professor 

Muhammad Ali Chaudhry, Wakilut Tasnif, Rabwah. 

As supporting proof of the propositions progressed in this 

book, pertinent passages from various writers and 

scientists are given toward the end as supplement. These 

portions don't frame part of the first content which, in 

the course of interpretation, has been kept intact and 

indeed, even misprints, assuming any, have not been revised. The 

right form has, notwithstanding, been given in commentaries 

solely after authorization by our august Imam, Hazrat 

Khalifa-tul-Masih IV. The creator's commentaries are 

shown by indicators, while the interpreter's references 

have been numbered 1,2,3, and so forth 

Since various versions of the Bible vary in the sequential 

quantities of sections, care has been taken to adhere to the 

numbers cited by the creator. Scriptural references have 

been cited from the Authorized King James' Version, 

distributed by the Zondervan Corporation, Grand Rapids, all thatmentioned above need profound examination and exploration asthere is no valid soure from the top significant religions who belive in jesus..........

petra ;the land of prophets

 Muslim voyagers need to know whether it is admissible to visit, appreciate constantly the city of Petra in Jordan which used to be the capital of the Nabatean civilisation. They likewise need to know something similar about the second biggest city of that civilisation which is called al-Hijr and is in Saudi Arabia. The space of al-Hijr is currently known as 'Mada'in Salih' (The Cities of the Prophet Salih), driving a lot of Muslims to imagine that the obliterated individuals of Thamud, to whom the Prophet Salih was sent, were the Nabatean public. 

They in this manner wonder about the decorum and passability of visiting Petra and Mada'in Salih for the travel industry (the new Saudi vacationer visa has opened up the chance of visiting Mada'in Salih as a traveler). 

The basic answer is this: The Thamud were by all account not the only civilisation that constructed houses in rough mountains. Petra was home to the Nabatean civilisation, which was not the Thamud, and which was not obliterated by God. Subsequently according to an Islamic perspective, a Muslim traveler should go ahead and appreciate visiting Petra as they would any old authentic site of importance or excellence. With respect to al-Hijr in Saudi Arabia, it was home to more than one civilisation. One of those civilisations that lived there was obliterated by God – and it might be the Thamud of Prophet Salih. God (swt) said in the Qur'an: 

"Individuals of al-Hijr additionally dismissed Our Messengers. We offered them Our hints, however they turned their backs. They cut out residences in the mountains, and lived in security. Yet, the impact overpowered them promptly toward the beginning of the day." [Qur'an 15:80-84] 

The greater part of the remnants that can be found at al-Hijr today, in any case, don't have a place with that civilisation, yet rather to the Nabateans who came after them and set up their second significant city there. However, on account of the other civilisation that had lived there previously, it is of Islamic behavior not to spend quite a while there, and not to 'appreciate' visiting it, yet to notice from the destiny of what befell its previous occupants. That doesn't mean, in any case, that one can't appreciate or contemplate the remains left there by the Nabatean public – in spite of the fact that it is ideal to do as such from far off. Whether the civilisation that was cleared out in al-Hijr is that of the Prophet Salih is a significant one, on the grounds that the vestiges there today were worked around 2,000 years after the obliteration of Salih's kin, and it would be a grave blunder to accept that what remains there today had a place with them, or to imagine that this is the thing that the Qur'an is saying.Abdullah ibn Umar portrayed that when the Messenger of God ﷺ went with his Companions to Tabuk (in northwestern Saudi Arabia today), they passed by the site of al-Hijr. The Prophet ﷺ said, 'Don't enter the homes of the individuals who were rebuffed by God aside from while crying. Assuming you are not crying, don't enter their residences in case you be burdened with what distressed them.' He then, at that point veiled his face with his mantle and rode quicker until they crossed the valley.'1 

In another portrayal, Ibn Umar told an alternate piece of the story: God's Messenger tracked down that a portion of the Muslims who were going in front of him had halted in the residences of individuals of al-Hijr to draw water from the well there. They drank from this water, topped off their water skins from it, and furthermore utilized it to blend in with their grains and make batter. At the point when he ﷺ heard this, he told them to spill out the water in their water skins and to discard the batter they had made with it.2 

In all the most true and broadly verified renditions of this hadith, these individuals are not related with the Thamud however just alluded to as 'individuals of al-Hijr' as the Qur'an calls them. Most Qur'an pundits have accepted that individuals of al-Hijr are themselves the Thamud that Prophet Salih was shipped off, on the grounds that both cut into the stone and both were cleared out by a 'impact/yell.' This conviction shows up in certain phrasings of the hadith above, where a portion of the storytellers, after the notice of 'al-Hijr,' have added: 'the place where there is the Thamud.' These words were added concerning the setting of the hadith, and were not added to the platitudes or activities of God's Messenger himself. These are augmentations made by later storytellers who basically accepted that al-Hijr was the home of the Thamud, and we need not stress over these increases or depend on them to demonstrate or refute anything. 

Presently this is a complex multi-layered issue that can't be effortlessly settled, however it doesn't make any difference in the end whether 'Individuals of al-Hijr' referenced in the Qur'an were the Thamud of Prophet Salih, on the grounds that what is important is that they were individuals rebuffed by God. Indeed it was a result of 'Individuals of al-Hijr,' paying little heed to who they truly were, that we know the Sunna of rushing across the grounds of rebuffed individuals while inferring God's massive force and keeping in mind that acting in a properly unfortunate and respectful way. 

What we can be sure of is that none of the chronicled stays in al-Hijr have a place with individuals that Prophet Salih was shipped off, however they may indeed have a place with a lot later group who likewise considered themselves the Thamud. These contemporary Thamud may conceivably be relatives of survivors from the first Thamud, or of a gathering from the Thamud who were not rebuffed. With respect to the Thamud of Prophet Salih, they lived right around 2,000 years before the vestiges of different civilisations that stay in al-Hijr. That is the reason there is a solid case to imagine that these were truth be told an alternate group. An issue possibly emerges on the off chance that we imagine that the Quran and Hadith were alluding to the remains of al-Hijr as the abodes of Salih's kin, as a result of the incredible contrast in the age of every civilisation.