Jesus in Ahmadiyya Islam

The Ahmadiyya Movement believe that Jesus of Nazareth did not die on the cross (as Christians believe), neither did he ascend physically to Heaven (as some Christians and mainstream Muslims believe). Instead, they believe that he survived the ordeal of crucifixion and later migrated eastwards where he died a natural death in Kashmir.
Although the belief of Jesus having migrated to Kashmir had previously been researched in the literature of independent historians pre-dating the foundation of the movement^[1], the Ahmadiyya Movement are presently the only religious organization to adopt these views as a characteristic of their faith.

Overview

According to the late 19th Century writings of Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement, the theological basis of the Ahmadi belief is that Jesus was only “in a swoon”^[2] when he was taken down from the cross. Mirza Ghulam Ahmad interpreted the phrase in Deuteronomy 21:31: kī qilelat Elohim taluy, “… for a hanged man is the curse of God”, as suggesting that “God would never allow one of His prophets to be brutally killed in such a degrading manner as crucifixion. Following his ordeal, Jesus was cured of his wounds with a special ointment known as the 'ointment of Jesus' (marham-i ʿIsā).”^[3].
After his Resurrection from the tomb, Jesus had fled Palestine to avoid recapture and journeyed towards India. Jesus later settled in Kashmir where he died a natural death of old age^[2][3], and was laid to rest in Srinagar, Kashmir. The prophet Yuz Asaf said to be entombed there (at what is now known as the Roza Bal) is said to be that of Jesus of Nazareth.^[4]
According to ancient manuscripts and Kashmiri tradition, Yuz Asaf is said to have been a Prophet who had miraculous healing powers and had travelled from Palestine during the 1st century.^[5]

According to the Encyclopedia of Islam, this aspect of Ahmadi belief is one of three primary characteristics that distinguish Ahmadi teachings from general Islamic ones, and that it has provoked a fatwa against the movement.

Ahmadiyya Islam

Mirza Ghulam Ahmad

Prophecies · Claims · Writings

Views & Belief

Five Pillars of Islam  · Qur'an  · Sunnah  · Hadith  · Jesus  · Prophethood  · Jihad

Branches

Ahmadiyya Muslim Community · Lahore Ahmadiyya Movement

Literature

Barahin-e-Ahmadiyya  · The Philosophy of the Teachings of Islam  · Jesus in India  · Noor-ul-Haq  · Victory of Islam  · Commentary on Surah Al-Fateha  · Malfoozat  · Tafseer-e-Kabeer  ·

Buildings and Structures

White Minaret · Mubarak Mosque

Names and titles of Jesus in the New Testament

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A series of articles on
[hide]Jesus Christ & Christianity Chronology · Virgin Birth Ministry · Miracles · Parables Death · Resurrection Second Coming · Christology Names and titles · Relics · Active obedience
[hide]Cultural-historical background Language spoken · Race Genealogy
[hide]Perspectives on Jesus Biblical Christian · Lutheran Jewish · Islamic Ahmadi · Scientology
[hide]Jesus and history Historicity · In myth Historical Jesus · Research
[hide]Jesus in culture Depiction · Music

• Jesus and Mary of Quran vs. the Celebrity Culture (liveactivecultures.net)

JESUS

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Christ et Buddha by Paul Ranson 1880

Paul Ranson (March 29, 1864 – February 20, 1909) was a French painter and writer.

Paul-Elie Ranson was born in Limoges and studied at the Ecole des Arts Décoratifs there before moving to Paris and transferring to the Académie Julian in 1886. There he met Paul Sérusier in 1888. Subsequently from 1890 he became a member and a creative leader of the Nabis group. They gathered at his studio in the Boulevarde du Montparnasse each Saturday. He was the one who introduced the Nabi language within the group.

In 1908, he created the Académie Ranson with his wife Marie-France, to teach the Nabi ideas and techniques. After his death in Paris in 1909, his wife continued to run the academy

Buddhism and Christianity

There is speculation concerning a possible connection between both the Buddha and the Christ, and between Buddhism and Christianity. Buddhism originated in India about 500 years before the Apostolic Age and the origins of Christianity. Scholars have explored connections between Buddhism and Christianity. Elaine Pagels, professor of religion at Princeton University, analyzes similarities between some Early Christian texts and Buddhism. Describing teachings in the non-canonical Gnostic Gospel of Thomas, Pagels says, "Some of it looks like Buddhism, and may have in fact been influenced by a well-established Buddhist tradition at the time that these texts were first written." Albert Joseph Edmunds believed the Gospel of John to contain Buddhist concepts and others have compared the infancy account of Jesus in the Gospel of Luke to that of the Buddha in the later Lalitavistara Sutra. Godfrey Higgins claims in several of his books, that after Asoka's subtle mandate of Buddhist worship, Buddhist established themselves with the European outposts of Asoka's missionaries. During the life of Jesus Christ  and the period in which texts like the Gospel of Thomas were composed, Buddhist missionaries lived in Alexandria, Egypt. Historians believe that in the fourth century, Christian monasticism developed in Egypt, and it emerged with a corresponding structure comparable to the Buddhist monasticism of its time and place.
In the thirteenth century, international travelers, such as Giovanni de Piano Carpini and William of Ruysbroeck, sent back reports of Buddhism as a religion whose scriptures, doctrine, saints, monastic life, meditation practices, and rituals were comparable to those of Christianity and of Nestorian Christian communities in close proximity to traditionally Buddhist communities. When European Christians made more direct contact with Buddhism in the early 16th century many Catholic missionaries (e.g. Francis Xavier) sent home idyllic accounts of Buddhism. At the same time, however, Portuguese colonizers of  confiscated Buddhist properties across the country, with the full cooperation of the Christian missionaries. This repression of Buddhism in Sri Lanka continued during the rule of subsequently the Dutch and the English. Portuguese historian Diego De Conto reminded the Vatican that their Christian Saint Josaephat was actually the Buddha.
With the arrival of Sanskrit studies in European universities in the late eighteenth century, and the subsequent availability of Buddhist texts, a discussion began of a proper encounter with Buddhism. The esteem for its teachings and practices grew, and at the end of the 19th century the first Westerners (e.g. Sir Edwin Arnold and Henry Olcott) converted to Buddhism, and in the beginning of the 20th century the first westerners (e.g. Ananda Metteyya and Nyanatiloka) entered the Buddhist monastic life..
In the 20th century Christian monastics such as Thomas Merton, Wayne Teasdale, David Steindl-Rast and the former nun Karen Armstrong , and Buddhist monastics such as Ajahn Buddhadasa, Thich Nhat Hanh and the Dalai Lama have put energy into Buddhist/Christian dialogue. They each see in the otherwise disparate teachings of Jesus and the Buddha a basic commonality of insight and purpose which offers the possibility of profound remedy to an ailing world. The historian of world culture Arnold Toynbee has speculated that in centuries to come the encounter between Christianity and Buddhism may come to be seen as the momentous event of the 20th century.

Christus Ravenna Mosaic

Ravenna is a city and comune in the Emilia-Romagna region of Italy. The city is inland, but is connected to the Adriatic Sea by a canal. Ravenna once served as the seat of the Western Roman Empire and later the Kingdom of the Ostrogoths and the Exarchate of Ravenna. It is presently the capital of the Province of Ravenna. At 652.89 km² (252.08 sq mi), Ravenna is the second-largest comune in land area in Italy, although it is only a little more than half the size of the largest, Rome

Leoattila

 

Fresco, 1514, Stanza di Eliodoro, Palazzi Pontifici, Vatican The fresco was completed after the death of Julius II (pontiff from 1503 to 1513), during the pontificate of his successor Leo X (pontiff from 1513 to 1521). In fact the latter appears twice in the same scene, portrayed in the guise of Pope Leo the Great and as cardinal. According to legend, the miraculous apparition of Saints Peter and Paul armed with swords during the meeting between Pope Leo the Great and Attila (452 A.D.) caused the king of the Huns to desist from invading Italy and marching on Rome.

Stele Licinia Amias Terme

Funerary stele of Licinia Amias, one of the most ancient Christian inscriptions. Upper tier: dedication to the Dis Manibus and Christian motto in Greek letters ΙΧΘΥC ΖΩΝΤΩΝ / Ikhthus zōntōn ("fish of the living"); middle tier: depiction of fish and an anchor; lower tier: Latin inscription “LICINIAE FAMIATI BE / NE MERENTI VIXIT”. Marble, early 3rd century CE. From the area of the Vatican necropolis, Rome