Watch my video explanation on this. In 1902, in the book, “Ijaz ul Ahmadi, MGA and his team began to use the Quranic verse, 23:50 to argue that Esa (as) traveled to Kashmir and was given refuge as such. Before 1902, in the 1882-1884 era, MGA and his team of writers were indirectly denying the miracles of Esa (as), however, they didn’t comment specifically on 23:50, instead, they commented on 3:49 and totally denied all the miracles of Esa (as). Nevertheless, NO scholars in Islam have ever written such a thing, its a total lie. 100% of the scholars on Islam had always connected 23:50 with the birth of Esa (As), in fact, the verse start off explaining how Mary and Esa (as) were made as a sign. The sign was the miraculous birth of Esa (as) without a man, this is unanimously accepted by 100% of the scholars of Islam. Furthermore, the verse explains how both Mary and Esa (as) were given refuge on an elevated land wherein there were valleys, water springs and water flows. When we check the classic Tafsir’s on Islam, Suyuti, Ibn Kathir, Tabari, Ibn Abbas and etc, they all confirm that this verse is in relation to the birth of Esa (as) and they give the location as Damascus and the flatlands around it. Thus, this is just another embellishment of the Mirza family. Furthermore, Ahmadi writers began to assert that Yuz Asaf=Jesus. Ahmadi’s also believe that Mary was buried in Pakistan as it borders with Azad Kashmir, since they knew it wasn’t just Esa (As) who was given refuge, but also Mary.
Finally, Rabwah is the Arabic word used to describe where refuge was given to Mary and Esa (As), In 1948, Ahmadi’s used this word to name their private city in Pakistan, however, by 1997 or so, it was officially changed to Chenab Nagar. One last thing, both main groups of Ahmadi’s, Lahori’s and Qadiani’s reject the miraculous birth of Esa (As). The Lahori-Ahmadi’s say that Esa (as)’s biological father was Joseph, and the Qadiani’s call Mary a type of hermaphrodite and thus call it a normal occurrence (nauzobillah), thus, they both violate this verse of the Quran. Also see 19:16 of the Quran all the way to 19:34, thus, the birth of Esa (as) as related in 23:50 is always connected to 19:16-34.
1902–Ijaz ul Ahmadi, online english edition of 2019
See page 33

“””Then, in a way, you determine God Almighty to be a liar, because God says that after the event of the cross He settled ‘Isa and his mother on an elevated piece of land with pristine running water, i.e. springs flowed in it; it was a place affording great comfort and quite like Paradise, as God says:

Surah al-Mu’minun, 23:51

That is: After the episode of the cross, which was a great calamity, We granted ‘Isa and his mother refuge in a great elevated land, which was a place of great comfort with pleasant tasting water; i.e. the land of Kashmir.

If you have even the slightest knowledge of the Arabic language, you would be aware that the term اٰوی [awa] is used only on such an occasion where one is provided refuge after having been rescued from a disaster. This usage can be found throughout the Holy Quran, Arabic sayings, and the ahadith. In addition, the Word of God Almighty proves that during the entire life of Hadrat ‘Isa , peace be upon him, the cross was the only calamity that befell him. And it is proven from the hadith that it was this very incident which aggrieved Maryam [Mary] the most during her entire life. Hence, this verse proclaims loudly that after the incident of the cross, God rescued Hadrat ‘Isa from this calamity and took him away from that dangerous country and settled him in some other country where springs of clear water flowed and which was situated on elevated ground. The question now is whether there is a highland in Heaven where springs of clear water flow and where, after the incident of the cross, God Almighty caused Hadrat Masih and his mother to settle. Reflect upon the life history of Hadrat Masih and cite an example where having suffered a misfortune he was provided refuge in a country that was as calm and serene as Paradise and situated on elevated ground above the rest of the world and having springs flowing in it.””””
1902—Noah’s Ark

Ahmadi editor’s add notes and connected 23:50 to the writings of MGA, however, MGA never quoted this verse in this book.

In Haqiqatul Wahy, MGA claims that Esa (as) and Maryam went to Kashmir. 

Barahin-e-Ahmadiyya, Vol-5

MGA makes the same argument as he did in 1902.


Muhammad Ali connects 23:50 with Yuz Asaf. However, he doesn’t explain how Maryam was also in Kashmir?

In the 2nd Khalifa’s book, “Invitation to Ahmadiyyat”, he quotes 23:50 and claims that it refers to Esa and Maryam travelling and settling in Kashmir.
_____________________________________________________________________________________________23:50 in Tafsir al-Jalalayn

“””And We made the son of Mary Jesus and his mother a sign — He did not say ‘two signs’ because the same sign is in both of them his being born without his mother’s having a male spouse. And We gave them refuge on a height rabwa a highland — in this case either the Holy House of Jerusalem Damascus or Palestine all of which are alternative opinions — level dhāt qarār an flat high- land on which its inhabitants are able to settle yastaqirru and watered by springs running water over ground which the eyes can see.”””

23:50 by Ibn Abbas
“””(And We made the son of Mary) i.e. Jesus (and his mother a portent) a sign and admonition: a son without a father and a pregnancy without physical contact, (and We gave them refuge on a height) on an elevated location, (a place of flocks and water springs) the reference here is to Damascus.”””

23:50 in Tafsir Ibn Kathir
23:50 in Tafsir Ibn Kathir

`Isa and Maryam in 23:50

Allah tells us about His servant and Messenger `Isa bin Maryam, peace be upon them both, and that He made them as a sign for mankind, i.e., definitive proof of His ability to do what He wills. For He created Adam without a father or a mother, He created Hawwa’ from a male without a female, and He created `Isa from a female without a male, but He created the rest of mankind from both male and female.

﴿ وَءَاوَيۡنَـٰهُمَآ إِلَىٰ رَبۡوَةٍ۬ ذَاتِ قَرَارٍ۬ وَمَعِينٍ۬ ﴾

(and We gave them refuge on high ground, a place of rest, security and flowing streams.) Ad-Dahhak reported that Ibn `Abbas said: “Ar-Rabwah is a raised portion of land, which is the best place for vegetation to grow.” This was also the view of Mujahid, `Ikrimah, Sa`id bin Jubayr and Qatadah. Ibn `Abbas said,

﴿ ذَاتِ قَرَارٍ۬ ﴾

(Dhat Qarar)”A fertile place.

﴿ وَمَعِينٍ۬ ﴾

(and Ma`in) means water running on the surface.” This was also the view of Mujahid, `Ikrimah, Sa`id bin Jubayr and Qatadah. Mujahid said: “A level hill.” Sa`id bin Jubayr said that

﴿ ذَاتِ قَرَارٍ۬ وَمَعِينٍ۬ ﴾

(Dhat Qarar and Ma`in) means that water was flowing gently through it. Mujahid and Qatadah said:

﴿ وَمَعِينٍ۬ ﴾

(and Ma`in ) “Running water.” Ibn Abi Hatim recorded from Sa`id bin Al-Musayyib:

﴿ وَءَاوَيۡنَـٰهُمَآ إِلَىٰ رَبۡوَةٍ۬ ذَاتِ قَرَارٍ۬ وَمَعِينٍ۬ ﴾

(and We gave them refuge on a Rabwah, Dhat Qarar and Ma`in.) “It is Damascus.” He said; “Something similar was also narrated from `Abdullah bin Salam, Al-Hasan, Zayd bin Aslam and Khalid bin Ma`dan.” Ibn Abi Hatim recorded from `Ikrimah from Ibn `Abbas that this Ayah referred to the rivers of Damascus. Layth bin Abi Sulaym narrated from Mujahid that the words;

﴿ وَءَاوَيۡنَـٰهُمَآ إِلَىٰ رَبۡوَةٍ۬ ﴾

(and We gave them refuge on a Rabwah,) referred to `Isa bin Maryam and his mother when they sought refuge in Damascus and the flatlands around it. `Abdur-Razzaq recorded that Abu Hurayrah said:

﴿ إِلَىٰ رَبۡوَةٍ۬ ذَاتِ قَرَارٍ۬ وَمَعِينٍ۬ ﴾

(on a Rabwah, Dhat Qarar and Ma`in.), “It is Ramlah in Palestine.” The most correct opinion on this matter is that which was reported by Al-`Awfi from Ibn `Abbas, who said;

﴿ وَءَاوَيۡنَـٰهُمَآ إِلَىٰ رَبۡوَةٍ۬ ذَاتِ قَرَارٍ۬ وَمَعِينٍ۬ ﴾

(and We gave them refuge on a Rabwah, Dhat Qarar and Ma`in.) “Ma`in refers to running water, and is the river of which Allah mentioned:

﴿ قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِيًّ۬ا ﴾

(your Lord has provided a water stream under you.)” (19:24) Ad-Dahhak and Qatadah said;

﴿ إِلَىٰ رَبۡوَةٍ۬ ذَاتِ قَرَارٍ۬ وَمَعِينٍ۬ ﴾

(on a high ground, a place of rest, security and flowing streams.) refers to Jerusalem. This — and Allah knows best — is the most apparent meaning, because it is mentio- ned in the other Ayah, and parts of the Qur’an explain other parts, so it is more appropriate to interpret it by another Ayah, then the Sahih Hadiths, then other reports.

﴿ يَـٰٓأَيُّہَا ٱلرُّسُلُ كُلُواْ مِنَ ٱلطَّيِّبَـٰتِ وَٱعۡمَلُواْ صَـٰلِحًا‌ۖ إِنِّى بِمَا تَعۡمَلُونَ عَلِيمٌ۬ • وَإِنَّ هَـٰذِهِۦۤ أُمَّتُكُمۡ أُمَّةً۬ وَٲحِدَةً۬ وَأَنَا۟ رَبُّڪُمۡ فَٱتَّقُونِ • فَتَقَطَّعُوٓاْ أَمۡرَهُم بَيۡنَہُمۡ زُبُرً۬ا‌ۖ كُلُّ حِزۡبِۭ بِمَا لَدَيۡہِمۡ فَرِحُونَ • فَذَرۡهُمۡ فِى غَمۡرَتِهِمۡ حَتَّىٰ حِينٍ • أَيَحۡسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍ۬ وَبَنِينَ • نُسَارِعُ لَهُمۡ فِى ٱلۡخَيۡرَٲتِ‌ۚ بَل لَّا يَشۡعُرُونَ ﴾

Mai Mari da Ashtan (resting place of Mother Mary)

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). 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 Ahmadiyya 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.

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. The tomb itself was renovated in the 1950s through the efforts of an Ahmadiyya leader Khwaja Nazir Ahmad, author of Jesus in Heaven and Earth.The defence post no longer exists, and instead a television transmitter station, constructed for Pakistan Television Corporation in 1968, stands on the point.

The Ahmadiya 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. 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.

The earliest British discovery of Murree, like many of the adjacent hill resorts in the Galyat range of the Hazara region, was first made by Major James Abbott in 1847. Please see Charles Allen Soldier Sahibs: The Men who made the North West Frontier London: Abacus Books, 2001 p. 141, ISBN 0-349-11456-0; and Journals of Honoria Lawrence eds. J.Lawrence and A. Widdiwis, London: Hodder & Stoughton, 1980 edition. For an account of Abbott’s early time in Hazara and founding of Abbottabad, see Omer Tarin and SD Najumddin, “Five Early Military Graves in the Old Christian Cemetery, Abbottabad, Pakistan, 1853–1888”, in The Kipling Journal (ISSN 0023-1738) Vol 84, No 339, p.35-52. 
_____________________________________________________________________________________________Links and Related Essay’s

Even Tarikh-i-Azami (History by Azam) tells us that Yuz Asaf was the son of a local King

In 1882-1884, Mirza Ghulam Ahmad was indirectly denying Quran 3:49, as he denied the miracles of Esa (as)

MGA writes in opposition to the Islamic view of the miraculous birth of Esa (as)

Jesus Son of Mary – Islamic Beliefs



Mirza Ghulam Ahmad and his team went back and forth in terms of if Jesus had a biological father or not

Mufti Muhammad Sadiq was a student of Noorudin, pre-1891

Maulana Nur-ud-Din wrote a book entitled “Nur-ul-Din” (1904)–MGA was born in 1839

Noor-uddin secretly disagreed with Mirza Ghulam Ahmad on the birth of Esa (as)

Muhammad Ali (the Lahori-Ahmadi) denies the miraculous birth of Esa (as) in 1917

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#yuzasaf #rozabal #jesusinindia