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In recent Ahmadi Muslim belief, the Mai Mari da Ashtan (resting place of Mother Mary) is the burial place of Mary, mother of Jesus, at one extremity of Muree in Pakistan. [1] [2]
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In recent Ahmadi Muslim belief, the Mai Mari da Ashtan (resting place of Mother Mary) is the burial place of Mary, mother of Jesus, at one extremity of Muree in Pakistan. [1] [2]
The primary book source for the association of the town of Muree with Mary is found in the German estoric writer Holger Kersten's Jesus lebte in Indien (1982). [3] [4] This in turn was drawn from Ahmadiyya writer Khwaja Nazir Ahmad's Jesus in Heaven and Earth (1952).
This belief is an addition to the teachings of the Ahmaddiyya founder Mirza Ghulam Ahmad's claims, based on his reading of various Hindu and Islamic sources that Jesus survived the crucifixion, came to India and died and is buried in Kashmir. Combining local oral and written accounts of one Yuz Asaf with the Acts of Thomas, Ahmad claimed that Jesus (whom he identified with Yuz Asaf), Thomas the Apostle (held to be Jesus' twin brother), and their mother Mary travelled to India, with Mary dying en route from Taxila at Muree and being buried at Pindi Point there. These ideas were popularised to western audiences by Paul C. Pappas in Jesus' Tomb in India: The Debate on His Death and Resurrection published by Jain Publishing Company, 1991. [1] [2]
The name "Mai Mari da Ashtan" means, literally, the "resting place of Mother Mary", and the site was venerated by Hindus, Muslims, and Christians locally; so much that when the British tried to have the tomb demolished in 1916, to stop people visiting it (because at the time it was next to a defence post built in 1898), public protest caused them to not proceed with the demolition. [1] The tomb itself was renovated in the 1950s through the efforts of an Ahmaddiyya leader Khwaja Nazir Ahmad, author of Jesus in Heaven and Earth. [1] The defence post no longer exists, and instead a television transmitter station, constructed for Pakistan Television Corporation in 1968, stands on the point. [1] [5]
The Ahmaddiya writer Khwaja Nazir Ahmad also claims that the very name of the town, Muree, named Mari in the 19th century, is derived from the name Mary. [1] However, mountaineer and local historian Farakh Ahmed Khan disputed this in his history of Muree, stating that the name "Mari" was simply the word for an enclosure of land, a dwelling area, akin to the similar Bengali word. [6]
Ahmad's original claims and readings of his sources were rejected immediately by scholars of Islam and Buddhism in his own lifetime. More recent analysis and rejections of the reading include Per Beskow in Jesus in Kashmir: Historien om en legend (1981), Günter Grönbold, in Jesus in Indien (1985) and Norbert Klatt, in Lebte Jesus in Indien?: Eine religionsgeschichtliche Klärung (1988). Even Paul C. Pappas who popularised Ahmad's claims in Jesus' Tomb in India 1991 concludes by rejecting the claims as unfounded. Khwaja Nazir Ahmad's further claims about Mary in Jesus in Heaven and Earth (1952), as found in Kersten (1982) are also rejected by these writers.
Ahmadiyya Islam considers Jesus (ʿĪsā) as a mortal man, entirely human, and a prophet of God born to the Virgin Mary (Maryam). Jesus is understood to have survived the crucifixion based on the account of the canonical Gospels, the Qurʾān, ḥadīth literature, and revelations to Mīrzā G̲h̲ulām Aḥmad. Having delivered his message to the Israelites in Judea, Jesus is understood to have emigrated eastward to escape persecution from Judea and to have further spread his message to the Lost Tribes of Israel. In Ahmadiyya Islam, Jesus is thought to have died a natural death in India. Jesus lived to old age and later died in Srinagar, Kashmir, and his tomb is presently located at the Roza Bal shrine.
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Jesus in India is a treatise written by Mirza Ghulam Ahmad, the founder of the Ahmadiyya Movement in 1889. The treatise, which was then published as a book, puts forward the view that Jesus survived crucifixion, left Judea and migrated eastward in order to continue his mission to the 'Lost Tribes of Israel', traveling through Persia and Afghanistan and eventually dying a natural and honourable death in Kashmir at an old age. Ghulam Ahmad applied textual analysis of both the Gospels and Islamic sources – the Quran and hadith – and also drew upon medical and historical material, including what he claimed were ancient Buddhist records, to argue his case. Some modern scholars such as Norbert Klatt (1988) have rejected Ghulam Ahmad's use of these latter sources as misreadings of material unrelated to Jesus.
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Jesus in Indien. Das Ende einer Legende is a 1985 book by the German indologist Günter Grönbold investigating the Islamic, Christian and Buddhist source material used by the Ahmaddiya Muslim founder Ghulam Ahmad in his book Jesus in India. The book is Grönbold's best known book among the general public in Germany, and is the most cited scholarly text about the sources of Ahmad's interpretation and the Roza Bal shrine among subsequent academic and popular writing. Following consideration of the original context and history of the literary sources cited by Ahmad and later Ahmaddiya supporters of the theory that Jesus of Nazareth survived the crucifixion and made a journey to India and was buried in Srinagar Kashmir, Grönbold concludes that Ahmad misidentified material about the putative Christian saint "Yuzafa" from the Barlaam and Josaphat traditions telling a Christianized version of the life of Siddhartha Gautama, as being material concerning Jesus of Nazareth. Grönbold's work was revisited, cited and developed by Norbert Klatt (1988) and Mark Bothe . Bothe regarded Grönbold as the first and only scholar in the area to have developed a history of the origination of the various "Jesus in India" legends.
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The Subah of Lahore was a province of the Mughal Empire encompassing the central Punjab region, now divided between Pakistan and India. It was created as one of the original 12 Subahs of the Mughal Empire under the administrative reforms carried by emperor Akbar in 1580. The province ceased to exist after the death of its last viceroy, Adina Beg in 1758, with large parts being incorporated into Durrani Empire.
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