Thread by @MessiahHas_Come

Summary and Analysis of Jesus in India by Hazrat Mirza Ghulam Ahmad

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Summary:

Hazrat Mirza Ghulam Ahmad’s Jesus in India (originally Masih Hindustan Mein) is a theological and historical work that challenges conventional Christian and Muslim narratives regarding Jesus’ crucifixion, resurrection, and second coming. The book presents the following key arguments:
1.Jesus Survived the Crucifixion:
•Ahmad argues, based on biblical, historical, and medical evidence, that Jesus did not die on the cross but merely fell unconscious (swoon theory).
•Pilate was reluctant to crucify Jesus and secretly helped him survive.
•Jesus’ side was pierced, but blood and water flowed, indicating that he was alive.
•He was taken down from the cross quickly and treated with “Marham-i-Isa” (Ointment of Jesus), which was a well-known remedy for wounds.
2.Jesus’ Journey to India:
•Jesus left Palestine to search for the “Lost Tribes of Israel,” who had migrated eastward after being exiled by Assyrian and Babylonian rulers.
•He traveled through Nasibus, Iran, and Afghanistan, eventually settling in Kashmir, where he preached his message to Jewish and Buddhist communities.
•Ahmad claims that Jesus’ teachings influenced Buddhist thought, suggesting that Buddhist scriptures contain traces of Jesus’ teachings.
3.Jesus’ Death and Burial in Kashmir:
•Jesus lived to the age of 120 in Kashmir and was buried in Srinagar at the Roza Bal shrine.
•Ahmad cites historical texts, oral traditions, and Islamic literature as evidence that Jesus continued his mission in the East until his natural death.
4.Refutation of Christian and Mainstream Muslim Beliefs:
•Christianity wrongly attributes divinity to Jesus and misinterprets his crucifixion as an atonement for humanity’s sins.
•Mainstream Islamic belief in Jesus’ bodily ascent to heaven and his return as a warrior Messiah is false.
•Ahmad presents himself as the true “Promised Messiah” and the spiritual second coming of Jesus.
5.Moral and Theological Implications:
•Ahmad critiques the violence associated with the popular Muslim belief in a bloodthirsty Mahdi and Messiah.
•He emphasizes that Jesus’ true message was one of peace, humility, and righteousness, which aligns with Islam’s teachings.
•He argues that Christian belief in the crucifixion as an atonement contradicts divine justice and logic.

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Analysis:
1.Theological Reinterpretation:
Ahmad’s thesis fundamentally challenges both Christian and Islamic eschatology. By arguing that Jesus survived the crucifixion and traveled to India, he negates the Christian doctrine of resurrection and atonement. Additionally, by denying the bodily ascent and return of Jesus, he contradicts the mainstream Sunni and Shia views of Jesus’ second coming.
2.Use of Biblical Evidence:
•Ahmad skillfully uses biblical verses to support his argument, particularly drawing from Jesus’ prophecy about “the sign of Jonah” (Matthew 12:40), which he interprets as proof that Jesus survived the cross.
•He also cites post-crucifixion events, such as Jesus eating food and showing his wounds, as evidence that Jesus had not resurrected in a divine, spiritual body but was physically alive.
3.Historical and Medical References:
•Ahmad references medical literature on “Marham-i-Isa,” claiming that it was a known treatment for wounds and was specifically used on Jesus.
•He also draws on historical accounts from Buddhist and Islamic traditions that suggest the presence of a prophet-like figure in Kashmir, linking these to Jesus.
4.Comparison with Buddhist Teachings:
•Ahmad suggests that Jesus’ presence in India explains the similarities between Christian and Buddhist teachings.
•He argues against the Western theory that Christianity was influenced by Buddhism and instead posits that Buddhism was influenced by Jesus.
5.Ahmadiyya Perspective and Messianic Claim:
•The book is a foundational text for the Ahmadiyya Muslim movement, as Ahmad uses it to justify his claim as the Promised Messiah.
•He presents himself as fulfilling Jesus’ second coming in a spiritual sense, much like how John the Baptist was considered the return of Elijah.
6.Critique of Extremism in Islamic Thought:
•Ahmad condemns the belief in a militant Mahdi who would spread Islam through violence, arguing that such an idea is contrary to Quranic teachings.
•He presents Islam as a peaceful religion, emphasizing moral reform and intellectual discourse over coercion.

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Conclusion:

Hazrat Mirza Ghulam Ahmad’s Jesus in India presents a bold revision of Jesus’ life, arguing that he survived the crucifixion and migrated to Kashmir, where he lived until a natural death. The book challenges fundamental Christian and mainstream Islamic beliefs, using a combination of scriptural interpretation, historical references, and theological reasoning. Ahmad’s arguments laid the foundation for the Ahmadiyya Muslim Community’s distinct view of Jesus and also served as a critique of religious extremism. While controversial, his claims have sparked ongoing theological debate and historical inquiry into Jesus’ possible travels beyond the Middle East.

Summary and Analysis of Chapter Two from “Jesus in India”

Summary:

This chapter presents evidence from the Holy Quran and Hadith supporting the claim that Jesus (as) survived the crucifixion and traveled eastward. The author argues that modern research has confirmed what the Holy Quran and Prophet Muhammad (sa) had already revealed—namely, that Jesus did not die on the cross.
1.Quranic Evidence:
•The Quran states that Jesus was not killed nor crucified (Surah An-Nisa 4:157). The Jews mistakenly believed they had killed him, but in reality, he was saved by divine intervention.
•It further states that Jesus was blessed in this world and the hereafter (Surah Aal-e-Imran 3:46), meaning he did not suffer a humiliating death on the cross.
•God promised to clear Jesus of the false accusations of the Jews and Christians (Surah Aal-e-Imran 3:56), which suggests his innocence and survival.
2.Historical Context:
•The author highlights the miraculous events surrounding Jesus’ supposed crucifixion: darkness, an earthquake, and Pilate’s wife’s troubling dream, which led Pilate to facilitate Jesus’ release.
•The Sabbath laws required that Jesus’ body be taken down quickly, and this, along with his coma-like state, led people to believe he had died.
3.Jesus’ Travels Post-Crucifixion:
•The Quran states that Jesus was blessed wherever he went (Surah Maryam 19:32), indicating he traveled widely after surviving the crucifixion.
•The author argues that Jesus migrated eastward, traveling through Afghanistan and ultimately settling in Kashmir, where he was honored and revered.
4.Archaeological & Coin Evidence:
•A coin discovered in Punjab bearing Jesus’ name in Pali script is presented as proof of his travels to the region.
•Ancient coins from the region depict an Israelite figure, possibly Jesus, indicating that he was recognized as a prominent figure there.
5.Hadith and Islamic Traditions:
•Islamic traditions describe Jesus as a long-lived prophet, reportedly living up to 125 years.
•He was called the “Traveling Prophet” in Islamic literature, further supporting the claim that he migrated eastward.
•Various Hadith collections, including Kanz-ul-Ummal, record accounts of Jesus moving from one place to another.

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Chapter Three: Evidence from Medical Literature

Summary:

This chapter presents medical and pharmacological evidence that Jesus survived the crucifixion and was treated with a special ointment.
1.The “Ointment of Jesus” (Marham-i-Isa):
•Found in hundreds of ancient medical books, this herbal ointment was reportedly used to heal Jesus’ wounds after the crucifixion.
•The ointment is said to have antiseptic, anti-inflammatory, and wound-healing properties.
•It is mentioned in Greek, Christian, Persian, Muslim, and Jewish medical texts.
2.Documentation in Ancient Medical Texts:
•Numerous medical books, including Qaanun of Avicenna, Kaamil-us-Sana’ah, and Tuhfat-ul-Mo’mineen, contain references to this ointment.
•The author provides an extensive list of over 30 books, written by scholars from different religious backgrounds, demonstrating that Marham-i-Isa was widely known.
3.The Logical Argument:
•If Jesus had died on the cross, why was an ointment specifically prepared to heal his wounds?
•The existence of this ancient medical remedy is presented as proof that Jesus survived the crucifixion.
•The author refutes counterarguments that Jesus may have sustained wounds before the crucifixion, emphasizing that history records no other such injury.

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Analysis:

1.Quranic Consistency:
•The interpretation of the Quranic verses aligns with the idea that Jesus did not die on the cross. The claim that the Jews were merely deceived into thinking they had killed Jesus fits the notion of survival.
2.Historical Anomalies in the Crucifixion:
•The short duration on the cross (only a few hours) is highly suspicious.
•Crucifixion victims usually took days to die, and Jesus’ legs were not broken, further supporting the possibility of survival.
3.Medical Evidence - Marham-i-Isa:
•The mention of an ointment specifically made for Jesus’ wounds in multiple medical books is a compelling argument.
•The cross-referencing of Jewish, Christian, Greek, and Muslim sources adds credibility.
4.The Missing Historical Narrative in Christianity:
•If Jesus was resurrected, why are there no historical records of him afterward?
•The author provides an alternative explanation—Jesus traveled east, where the lost tribes of Israel lived.

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Conclusion

This chapter presents a well-structured, detailed argument supporting the idea that Jesus survived the crucifixion and traveled eastward. The use of Quranic, historical, and medical evidence provides a multi-faceted argument, making it one of the strongest defenses of the theory.

Muslims should all accept the Quranic narrative, and this chapter reinforces the belief that Jesus was not crucified but instead saved and later migrated to the lost tribes of Israel in the East. For academic researchers, it raises thought-provoking questions about gaps in the historical record regarding Jesus’ post-crucifixion life.

Summary and Analysis of Appendix Extracts from ‘Jesus in India’

This appendix compiles passages from multiple historical, religious, and scholarly sources to establish similarities between Buddhism, Christianity, and Jewish heritage in regions such as India, Tibet, and Afghanistan. The central themes explored in these extracts include:
•Comparative Religion: Parallels between Buddhism and Christianity, including shared messianic concepts, the idea of divine incarnation, and monastic practices.
•Jesus’ Possible Travels to India: References to Jesus’ “lost years” between ages 15-29, with claims that he traveled to India and studied Buddhism and Hinduism.
•Jewish Influence in Afghanistan and Central Asia: Numerous historical accounts suggesting the Afghans, particularly the Pashtuns (Pathans), may be descendants of the lost ten tribes of Israel.

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Key Themes and Analysis

1. Comparative Religion: Buddhism and Christianity

Several sources, including T.W. Rhys Davids and Monier-Williams, highlight structural and theological similarities between Buddhism and Christianity:
•Messianic and Logos Concepts: Rhys Davids notes that early Buddhists viewed the “Cakka-vatti Buddha” in a way similar to how early Christians saw the Messiah and the Logos (Word of God).
•Parallels in Teachings: Buddha’s Fire Sermon describes renouncing worldly passions, similar to Christian ideals of purity and divine vision (e.g., Sermon on the Mount).
•Monastic Traditions: Buddhist monastic codes (Dasa-sīla) parallel Christian ascetic practices, with prohibitions on wealth, indulgence, and excessive pleasures.

This suggests the possibility of ideological cross-pollination between the two religions, either through direct contact or through shared cultural and philosophical developments in the region.

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2. Jesus’ Travels to India and Tibet

Several accounts, notably from Notovitch (1894) and other 19th-century travelers, claim that Jesus (or ‘Issa’) spent his “lost years” studying Buddhism and Hinduism:
•Manuscripts from Himis Monastery in Tibet reportedly contain records of Jesus studying Sanskrit and Buddhist teachings.
•Influence of Buddhist Thought on Jesus’ Teachings: The argument suggests that Jesus’ emphasis on compassion, nonviolence, and detachment from material wealth aligns closely with Buddhist philosophy.
•Transmission of Teachings: Some accounts suggest that knowledge of Jesus’ teachings may have traveled back to the Middle East through Jewish merchants.
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3. Jewish Influence in Afghanistan and Central Asia

A substantial portion of the appendix discusses the theory that the Afghans (Pashtuns) are descended from the lost ten tribes of Israel:
•Genealogical Claims: Multiple sources trace Afghan ancestry to biblical figures like King Saul and the tribe of Joseph.
•Cultural and Linguistic Similarities: Observers noted resemblances between Afghan customs and Jewish traditions, including:
•Marriage customs (levirate marriage, as in Jewish law).
•Physical resemblance between Pashtuns and Jewish populations.
•Hebrew linguistic traces in Pashto.
•Historical Migration Accounts: References to Nebuchadnezzar’s exile of Israelites and their later migration to Ghor, Kabul, and Kandahar.
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Conclusion

This appendix serves as a collection of historical, religious, and speculative accounts that explore connections between Buddhism, Christianity, and Judaism in South Asia. The key takeaways include:
1.Inter-religious Parallels: The conceptual overlap between Buddhist and Christian traditions suggests either independent development or historical interaction.
2.Jesus in India Hypothesis: While intriguing, the idea that Jesus traveled to India is largely based on speculative sources with little historical validation.
3.Jewish Legacy in Afghanistan: The belief that Pashtuns are descendants of the lost tribes of Israel is widespread among some Afghan tribes but remains historically unverified.

Overall, the appendix provides an interesting comparative study of religious traditions supporting the premise that Jesus traveled to India after surviving crucifixion.

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