Intro
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.
In the case of Yuz Asaf, they were over-the-top academically dishonest. In this “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, it is clearly written that Yus Asaf had a father. Even in “Ayn-ul-Hayat” it is stated that Yuz Asaf’s father was a king. Recently, some ex-Ahmadi researchers made a video about all of this. Furhermore, in Jesus in India, which was published posthumously in November of 1908, the word Yuz Asaf doesn’t even exist. Nor do the references to any source material which would connect Yuz Asaf to Esa (as). The english ROR never mentioned “Ayn-ul-Hayat”, however, it does mention Ikmal-ud-Din (see ROR of May 1904), which seems to be a shortened version of “Kamal-ud-Din WA Itmam ul Naimat”.
_____________________________________________________________________________________________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).[49] 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.”
Raja Gopadatta is mentioned in “Tarikh-i-Kashmir” (History of Kashmir), in 1420 Mullah Nadri compiled the first full record of the history of Kashmir. Pappas wrote his name as Raja Gopanand, also as Gondopatta.
Quote from “Tarikh-i-Kashmir” (History of Kashmir)
“During this time Hazrat Yuz Asaf having come from Bait-ul Muqaddas [the Holy Land] to this holy valley proclaimed his prophethood. He devoted himself, day and night, in [prayers to] God, and having attained the heights of piety and virtue, he declared himself to be a Messenger [of God] for the people of Kashmir. He invited people [to his religion]. Because the people of the valley had faith in this Prophet, Raja Gopadatta referred the objection of Hindus to him [for decision]. It was because of this Prophet’s orders that Sulaiman, whom Hindus called Sandeman, completed [the repairs of] the dome. [The year was] Fifty and four. Further, on one of the stones of the stairs he [Sulaiman] inscribed: ‘In these times Yuz Asaf proclaimed his prophethood,’ and on the other stone of the stairs he also inscribed that he [Yuz Asaf] was Yusu, Prophet of the Children of Israel.”
“I have seen in a book of Hindus that this prophet was really Hazrat Isa [Jesus], the Spirit of God, on whom be peace [and salutations] and had also assumed the name of Yuz Asaf. The real knowledge is with God. He spent his life in this [valley]. After his departure [his death] he was laid to rest in Mohalla Anzmarah. It is also said that lights of prophethood used to emanate from the tomb of this Prophet. Raja Gopadatta having ruled for sixty years and two months, [then] died…”
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Use of Mullah Nadiri in Ahmadi texts
The Ahmadi writer Khwaja Nazir Ahmad in his advocacy of evidence for Jesus in India (1952) produced a photograph of a page in a folio he had tried to purchase in 1946 which he identified as being from Mullah Nadri.[3] The folio is now lost and no identification of the document had been made by academic sources.
” … and on the other stone of the stairs he also inscribed that he (Yuz Asaf) was Yusu, Prophet of Children of Israel (Aishan Yusu Paighambar-i-Bani Israel ast). I have seen in a book of Hindus that this prophet was really Hazrat Isa (Jesus), Ruh-Allah (the Spirit of God) on whom be peace (and salutations) and had also assumed the name of Yuz Asaf. The (real) knowledge is with God. He spent his life in this (valley). After his departure (death) he was laid to rest in Mohalla Anzmarah. It is also said that lights (anwar) of prophethood used to emanate from the tomb (Rauza) of this Prophet. Raja Gopadatta having ruled for sixty years and two months died.. .” Translation by Khwaja Nazir Ahmad of photograph on page 393 of Jesus in Heaven on Earth 1952
Nazir Ahmad speculates that the Hindu text mentioned in the text in the 1946 photograph identifying Yuz Asaf with Jesus might have been the Bhavishya Purana. However that part of the text of the Bhavishya Purana dates from the British colonial era and does not mention Yuz Asaf, only Jesus and Mohammed.
________________________________________________________________________________________________________________Who is Professor Pappas?
Paul Constantine Pappas (born 1934) is an American writer. He is professor of history at West Virginia Institute of Technology.[1]
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.[2] 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).
Publications
- 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.
Articles:
- “A Portrait of Early American Journalism West of the Alleghenies” 1969[3]
References
- Jump up^ 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.”
- Jump up^ 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,”
- Jump up^ 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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Links and Related Essays
https://ahmadiyyafactcheckblog.com/2018/08/27/the-yuz-asaf-story-from-tarikh-i-ahmadiyya/
https://ahmadiyyafactcheckblog.com/2016/12/29/yus-asaf-is-not-esa-as/
http://www.tombofjesus.com/2007/core/founders/ahmad/Letter_of_Maulvi_Abdullah.pdf
https://ahmadiyyafactcheckblog.com/2018/11/01/how-did-budhasaf-become-yuz-asaf/
https://ahmadiyyafactcheckblog.com/2018/04/05/the-alleged-sojourn-of-christ-in-india-by-max-muller/
https://ahmadiyyafactcheckblog.com/2018/04/05/edgar-j-goodspeed-also-refuted-jesus-in-india/
https://ahmadiyyafactcheckblog.com/2018/04/05/j-archibald-douglas-also-refuted-nicholas-notovitch/
John Rippon rips the Ahmadiyya belief that Esa (As) =Yuz Asaph and was buried in Kashmir
Is there only one Ahmadiyya place of worship in Srinagar, Kashmir, India?
The old tomb of Jesus website, Maulvi Abdullah, Khalifa Noorudin and MGA
John Rippon rips the Ahmadiyya belief that Esa (As) =Yuz Asaph and was buried in Kashmir
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#yuzasaf #rozabal #jesusinindia
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