OK, I’m still talking to Muslims! They believe Jesus survived crucifixtion and moved to India. This is the argument-
The point of crucifixion is to give the victim a slow and painful death by asphixation, (suffocation). Why did they not hang him, or simply execute him? But by beating him to near death and then to put him on the cross, seems somewhat an unnecessary ordeal.
Lays claim that if the arms were overhead, then asphixation would occur in minutes, however if a person is on a cross with outstretched arms then he is able to breathe for hours on end. So the site claims that jesus died on the cross from shock more than anything else…
The minimum time of death on the cross ranged between 24 and 28 hours, this was for people that were scourged, but in some cases it took several days to die on the cross. In such cases it became necessary to break the legs of the criminals so that death may be hastened and consumated. But Jesus was on the cross for a mere 3 hours according to the new testament. Jesus Christ who was in the prime of his youth (33 years) and enjoyed excellent health, could not be expected to have died within so short a time.
Another point relevant to this issue relates to the fixing of the date and time by Pilate for carrying out the Crucifixion. Even before he fixed the date and time we read of other things, which one should not be surprised to believe, might have played an important role regarding his final decision. First of all we know on the authority of the New Testament that Pilate’s wife was strongly averse to her husband passing judgement against Jesus because of the influence of a dream she had the night before Jesus’ trial. matthew 27 :19
She was so terrified by the effect of the dream, which led her to believe that Jesus was absolutely innocent, that she thought it imperative to disturb the court proceedings to convey the message of the dream to her husband
Pilate made a show of absolving himself of the responsibility of his condemnation of Jesus.
When Pilate saw that he was getting no where, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. ‘I am innocent of this man’s blood,’ he said. ‘it is your responsibility!’ (Matt 27:15–17)
Pilate had also made another attempt to save Jesus. He gave the enraged crowds an option either to save Jesus’ life or that of a notorious criminal called Barabbas.
This provides us with a significant clue to the state of Pilate’s mind at that time. He was quite obviously against the idea of sentencing Jesus. It was in this psychological state that he fixed Friday afternoon to be the day and time of the execution. What actually happened, leaves one to believe, was a clear indication that he did it on purpose because the Sabbath was not very far from Friday afternoon and he, as the custodian of law knew better than anyone else that before the Sabbath began by sunset, Jesus’ body would have to be taken down; and that is exactly what happened.
Also his death was only the impression of an observer who was neither a physician nor had he any opportunity to medically examine him. An onlooker, watching with such anxiety and concern lest death should overtake his beloved master, merely observed the dropping of the tired head with chin resting against the chest of Jesus.
Pilate himself was surprised when the incident of death was reported to him.Mark 15:44
He must have had a long experience of crucifixion during his tenure as Governor of Judea and could not have expressed his surprise unless he was convinced that it is unusual for death to overtake a crucified person, within the short period of only a few hours.
Yet he had to accept the plea to release the body under mysterious circumstances. That is why he is forever accused of conspiracy.
“Then came the soldiers and break the legs of the first and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they break not his legs. But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water”.
(John 19: 3-234)