In the early 2000’s, Suzanne Olsson was told that the Yuz Asaf casket was in-fact empty, it was thus always a fake casket. Thus, her attempts at DNA work were totally thwarted. Nevertheless, Reverend H.U. Weitbrecht seems to have gotten entangled with Ahmadiyya in 1888 initially, (see Dard) then again in 1902 over the plague and then 1903 over the Yuz Asaf theory. He wrote an anonymous letter to the Epiphany newspaper of April 11th, 1903(entitled “The Truth About The Tomb of Yus Asaf known as Rauza Sahib Srinagar”). At the time, it was unknown as to who wrote it. Nevertheless, Ahmadi’s were able to get their refutation published in the Epiphany. The ROR of May-1903 quotes the anonymous comments of Reverend H.U. Weitbrecht in terms of the building wherein Syed Nasr ud Din is buried (and the empty casket of Yuz Asaf). He comments the building itself is less than 200 years old (see the direct quotes in the below). This prompted Reverend H.U. Weitbrecht to admit to being the author of the anonymous letter. Reverend H.U. Weitbrecht wrote a fresh letter to the Epiphany of June 27th, 1903 (entitled, “The Srinagar tomb of Sayyad Nasr-ud-Din”). He goes on to explain that he went to Mohalla Khanyar, in Srinagar, Kashmir in the early part of 1903. He asked the locals about the tomb of Yuz Asaf and etc. Reverend H.U. Weitbrecht proved that there was no one buried in the alleged tomb of Yuz Asaf. The only person buried there is Syed Naseer ud Din. Reverend H.U. Weitbrecht accused Mirza Ghulam Ahmad and the Ahmadiyya Movement of academic dishonesty. The editors of the ROR then forget that there are lots of Shia’s in Kashmir, and in-fact, the Shia-invasion (see the Shah-Mir Dynasty) happened roughly in 1381-1561. Nevertheless, during the Shah-Mir Dynasty, it seems that Syed Nasir ud Din came to Kasmir and died therein, he was also a Shia-sufi. The Shah Durrani empire took over next and ruled from roughly 1561 until 1751 the Mughal empire took over Kashmir and had a hardline policy towards the Shia’s. This was followed by the Shah Durrani empire. They wrote about the tomb of Syed Nasir ud Din and claimed it was also called “Yuz Asaf”. The Sikh’s took over in 1820 and didn’t give up Kashmir until 1947.

Portions of Reverend H.U. Weitbrecht letters were published in the Nov-Dec editions of the ROR.

Direct quotes by the ROR of May-1903 of the Epiphany

1—-“‘To judge by its materials and its style, the building might possibly be 200 years old”””
_____________________________________________________________________________________________Court case 1770
(translation by Fida Hassnain 1988)
This is an unverified reference

A court case was brought mentioning the shrine in 1184AH/1770AD:

“”””The Seal of The Justice of Islam Mullah Fazil 1184-A.H. Verdict: Now this Court, after obtaining evidence, concludes that during the reign of Raja Gopadatta, who built and repaired many temples, especially the Throne of Solomon, Yuz Asaph came to the Valley. Prince by descent, he was pious and saintly and had given up earthly pursuits. He spent all his time in prayers and meditation. The people of Kashmir, having become idolators, after the great flood of Noah, the God Almighty, sent Yuz Asaph as a prophet to the people of Kashmir. He proclaimed oneness of God till he passed away. Yuz‐Asaph was buried at Khanyar on the banks of the lake and his shrine is known as Roza Bal. In the year 871 A.H. Syed Nasir-ud-Din, a descendant of Imam Musa-Raza, was also buried besides the grave of Yuz Asaph. Orders – Since the shrine is visited by devotees, both high and common, and since the applicant, Rehman Khan, is the hereditary custodian of the shrine, it is ordered that he be entitled to receive the offerings made at the shrine as before, and no one else shall have any right to such offerings. Given under our hand, 11th Jamad-ud-sani, 1184 A.H””””

Links and Related Essay’s

Reverend Weitbrecht of Lahore vs. Mirza Ghulam Ahmad and the Yuz Asaf theory

Book Review—Jesus in Kashmir: The Lost Tomb, by Suzanne Olsson

Yuz Asaf and Jesus in India quotes and references in the English Review of Religions, 1902–1914


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