Ahmadis never use their own brains. They follow their mullahs indiscriminately, then they cry that we are conducting ad hominem attacks on them. This is the Ahmadiyya psyche. Nonetheless, I wanted to present this work by a “jain”, and who is otherwise neutral in terms of being a Muslims or Christian. Professor Pappas wrote a book about Ahmadiyya and Ahmadiyya research in terms of Jesus=Yuz Asaf and essentially accused Ahmadiyya leadership of academic dishonesty.
Pappas also says
Pappas states that the analysis of any possible combinations of date assignment to Nazir Ahmad’s theory about the travels of Jesus indicates that none of the scenarios can be consistent with the generally accepted historical dates such as the reign of Gondophares, in part because Nazir Ahmad relied on the dating methods used in the court of Zain-ul-Abidin (1423–1474). See Jesus’ Tomb in India: The Debate on His Death and Resurrection by Paul C. Pappas 1991 ISBN 0895819465 ; page 116 presents a detailed analysis and a table of the possible date assignments to Khwaja Nazir Ahmad‘s story and concludes that none of them can be consistent with the general historical records. Page 116 of Pappas states: “.. as indicated previously, the Kalyugi era is rejected by Ahmad in favor of the Laukika (Haptrakesh-waran) era only because Mullah Ahmad, the fifteenth-century historian of the court of Sultan Zain-ul-Abidin, maintained that this era was used in Kashmir until the conversion of Ratanju (Sultan Sadr-ud-Din) to Islam in 1324 A.D.”
Who is Professor Pappas?
A Jain, Pappas has an interest in the religions of India. In 1991 he wrote a book on the Roza Bal shrine in Srinagar, which, according to the teaching of Mirza Ghulam Ahmad (1899), founder of the Ahmadiyya Muslim Jama’at, is the tomb not of a Buddhist or Muslim holy man, but of Jesus of Nazareth. Pappas notes that the Yuzasaf (or Budasaf) traditions associated with the tomb are interpreted by Ahmadis to read that the Yuzasaf tradition is also about Jesus and not Buddha. Pappas uses as sources Ahmadi authors such as Nazir Ahmad and Aziz Kashmiri, and esoteric writers such as Andreas Faber-Kaiser and Holger Kersten, but not critical academic sources such as Günter Grönbold, Norbert Klatt, and Per Beskow. However Pappas concludes the scholarship of the Ahmadi claims is questionable (page 97), that passages from various texts have been collected and presented inaccuraely and out of context in order to prove that Jesus traveled to Kashmir (page 100). Therefore, the thesis rests only on eastern legends which for the most part are not reliable, not only because they were written long after the facts, but also because their stories of “Yuzasaf” are different and in contradiction and therefore it is almost impossible to identify “Yuz Asaf” with Jesus (page 115).
- United States and the Greek War for Independence 1821-1828, New York: Columbia University Press, 1985
- Pappas, Paul Constantine. Jesus’ tomb in India : the debate on his death and Resurrection. Berkeley, California: Asian Humanities Press, an imprint of Jain Publishing Company, 1991.
- “A Portrait of Early American Journalism West of the Alleghenies” 1969
- Steven Propp Josu: Prisoner at Shalem: The Story of a Religious Revolutionary 2005 “Paul C. Pappas, a Jain, wrote Jesus’ Tomb In India: The Debate on His Death and Resurrection (1991) which investigates the idea that Jesus ultimately died and was buried as “Jusasef the Prophet,” according to local legends.”
- Paul C. Pappas Jesus’ Tomb in India: The Debate on His Death and Resurrection 1991 Page 90 “The Ahmadis also think that the Christian-Greek medieval popular story of Barlaam and Joasaph, the origin of which was Indian and which was thought to be based on the life of Buddha, was an old version of the life of Yuz Asaf or Yuzasaph,”
- The Register of the Kentucky Historical Society – Volume 67 – Page 335 Kentucky Historical Society – 1969 -“Mr. Pappas is an assistant professor of history at West Virginia Institute of Technology.”
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#yuzasaf #rozabal #jesusinindia