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"Yuz Asaf"

How did Budhasaf become Yuz Asaf?

Intro
The most embarrassing topic for Ahmadiyya is “Jesus in India”, when I was a kid, my eldest brother would do tabligh and he would never mention Jesus in India, strategically, he told me to never mention this, since it was some what shocking.   Jesus= Yuz Asaf is the most academically dishonest piece of data coming from Ahmadiyya, and we had discussed it thoroughly herein.  Nevertheless, we have found new research that proves that Yuz Asaf was not Jesus (as).

How did MGA land on Jesus=Yuz Asaf?
MGA and his team referenced a number of orientalist works to support his theory, which under scrutiny carry little weight. Indeed some of these works were based on an alleged discovery by the Russian war correspondent Nicholas Notovitch, who claimed that during his journey through India and Kashmir in 1887 to have found Tibetan scrolls that revealed the unknown life of Jesus in the region (Notovitch, 1894).

These claims by Notovitch were investigated thoroughly by his contemporaries and found to be fraudulent. The first to question this claim was Max Muller, a reputed Indiologist, in an article in 1894 (Muller, 1894). Despite being disproved by those that visited the monastery and took sworn statements from those he had claimed to interview, Notovitch false claims influenced a number of writers. It is not outside of the realms of possibility that Notovitch influenced Mirza Ghulam Ahmad (Beskow, 1983).

Muller is strangely quoted by Ahmad to support his claims in his book, (Ahmad, 1908) despite Muller completely refuting Ahmad’s position. This kind of selective quotation is used by the Ahmadiyya to evidence their claims, often using an obscure combination of different sources of vastly different quality and under scrutiny out of context.

These errors continue when Ahmad quotes the Gospel of Barnabas as evidence for his claims whilst failing to mention that it follows the normative Islamic position that Jesus (Isa AS) ascended to Heaven.

Ahmad’s premise was investigated by “swoon” theorists that held views that Jesus escaped alive and lived for a considerable time after (Podro, 1957). Although refuting his position in relation to Jesus’s travels to India, they were unable to address the recent Ahmadis claims such as those of Khwaja Nazir Ahmad an Ahmadi Imam and writer (Ahmad, 1952). The authors of Jesus in Rome did not have knowledge of original sources to address these claims and merely questioned it from an officially translated version of Khwaja Ahmad’s arguments (Podro, 1957).

In 1957 after the publication of Jesus in Rome, David Lang published “The Wisdom of Balahvar” (Lang, 1957). Lang did not intend on writing a refutation of the Ahmadiyya, but added a postscript to his book after reading Graves and Podro’s publication. Lang’s research was devoted to tracing the history of a Georgian Christian legend, which influenced Shakespeare (Shakespeare, 1596), back to its source in Buddhist writings.

He traces the sources quoted by Graves and Podro, specifically the references from Ahmadi writers. He then evidences that they were transmitted from the Muslim story of Gautama Buddha from the Arabic book of “Balauhar and Budhasaf, which was the prototype to Christian Barlaam and Josaphat legend that he was expertly researching. His sources at the time included a 1000 year old Georgian Text in the Greek Patriarchal library in Jerusalem.

Lang identified that confusion over diacritical markings in the work which was translated into Arabic turned Budhasaf (Bodhisattva) into Yudasaf and even Yusasaf. The grave of Yus Asaf is where Mirza Ghulam claimed Isa AS (Jesus) is buried.

Furthermore the book of Baluhar and Budhasaf in Arabic, one of the sources of the chain of this story suggests the Buddha died in Kashmir. Lang goes on to state that this is another confusion in translation, Kashmir is a mistake and the source it relates to is a place called Kusinara, where he is in fact, more accurately reputed to have passed away.

The Wisdom of Bhaluvar although not intentionally, entirely explains the faults with Mirza Ghulam’s understanding, and those of his followers. It identifies where the false notions came from, compares the different translations from the Bombay Arabic version to Ibn Babuyas (As related in Oldenburgs summary). By evidencing from the original sources prior to Mirza Ghulams claims, which were poorly translated texts, Lang destroys any academic credibility to the Ahmadiyya communities claims. This credibility if only in relation to a historian would be acceptable, but when one claims to be a prophet it adds further weight to evidencing such a claim is false.

Bibliography

Ahmad, K. N., 1952. Jesus in Heaven on Earth. s.l.:s.n.

Ahmad, M. G., 1908. Jesus in India. Thirteenth ed. Qadian: Raqeem Press.

Ahmad, M. G., n.d. Ek Ghalati Ka Izala. [Online]

Available at: www.alislam.org/books/misunderstandingremoved.html

[Accessed Saturday June 2016].

Beskow, P., 1983. Strange Tales about Jesus. First ed. Lund: Fortress Press.

David B. Barrett, G. T. K. a. T. M. J., 2001. World Christian Encyclopaedia. Richmond, Virginia: Oxford University Press.

Khan, A. H., 2015. From Sufism to Ahmadiyya. First ed. Bloomington, Indiana: Indiana University Press.

Lang, D. M., 1957. Postscript. In: The Wisdom of Balahvar. s.l.:George Allen and Unwin Ltd, pp. 129-130.

Muller, M., 1894. The Alleged Sojourn of Christ in India. The Nineteenth Century, Volume 36, pp. 515-522.

Notovitch, N., 1894. La vie inconnue de Jesus-Christ. Paris: Paul Ollendorf.

Podro, R. G. a. J., 1957. The Tomb of Jesus. In: Jesus in Rome – A Historical Conjecture. London: Cassell & Company, pp. 68-87.

Shakespeare, W., 1596. Episode of the Caskets. In: A Merchant of Venice.

Read more: http://ahlussunnah.boards.net/thread/487/questioning-evidences-jesus-india#ixzz5VYlSJZgm

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Links and Related Essays
https://ahmadiyyafactcheckblog.com/?s=Yuz+Asaf

https://ahmadiyyafactcheckblog.com/?s=pappas

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The Yuz Asaf Story from Tarikh-i-Ahmadiyya

Intro
Tarikh–i-Ahmadiyya is the main history book of Ahmadiyya INC.  But it’s only in Urdu, every once in a while, we get snippets translated.  In today’s essay, we have a snippet which explains how MGA and his team landed on the Yuz Asaf theory, i.e. that Esa (as) died in Kashmir.

The story

This is from Tareekh Ahmadiayat vol 3 page 152. This volume is dedicated only to the life and times of Moulvi Noor Uddin Behrvi. PLEASE REMEMBER THAT THERE WERE 2 NOOR UDDINS IN AHMADIYYA HISTORY,THEY WERE BOTH EMPLOYED IN KASHMIR DERBAR AT THE SAME TIME. One was the Noor uddin who became the first successor in qadiani movement. The other one who this narration belong to KHALIFA NOOR UDDIN JAMOONI. If you have read the history of kashmir, this person was also employed in kashmir derbar. His picture is on alislam website.
This is how this Narration goes:

Title: DISCOVERY OF THE GRAVE OF HAZRAT EISA
Khalifa Noor uddin Jamooni relates to us that “once I was walking through Mohala Khaniyar (Siri Nagar) that I saw an old man and an old woman (a couple) sitting at (beside) a qabar (grave). I asked them whose grave it was? They told me that it is of a Nabi Sahib. And this grave was famous as, grave of Yus Asif, Shehzada Nabi and peaghamber sahib. I asked them, “where /how a Nabi could come here from”. They told me this Nabi, many hundreds year ago came from a very far land. I TOLD THIS TO MOULVI SAHIB (as you know that they were both in kashmir, noor uddin the first successor). And much time passed after this event (iss waqiya ko aik arsa guzar giya). After that, Moulvi sahib left his employment (at the death of ranbhir singh in 1885, many courtiers were laid of) and Moulvi Noor uddin came to qadian (to live). ONE DAY IN THE MAJLIS OF HAZRAT MASIH MAOUD (in a gathering WITH Mirza ghulam) where hazrat moulvi sahib was present, Hazrat masih maoud qouted an Ayat (the ayat in which rawah is mentioned) and said, it seems to me, and it is possible that Hazrat Eisa AS went towards a place like Kashmir (so mirza ghulam was not sure and had no idea at the time, so there was not wahi or ilham present from Allah SWT). On that hazrat Khalifa Awal related my rawaiyat (incident with the old couple as he had already told noor uddin the successor in the past). Hazoor called me (noor uddin jamooni) and ordered to INVESTIGATE AND RESEARCH about this grave.(to find out more about the grave) in other words IT HAS BEEN A COMPLETE FABRICATION

The scan work

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Some additional data on Yuz Asaf and the Ahmadiyya connection

Intro
We have written about this many times, see here: https://ahmadiyyafactcheckblog.com/?s=Asaf

Additional data
farhang-e katouzian, a persian dictionary, published in 1889 from tehran, iran, contains an entry for yuz asaf as one of the star-worshipping iranians. mirza, in desperate attempt to show that jesus was buried in kashmir, stretched the word yuz asaf to yusu asaf suggesting that jesus named himself as such. he gave no evidence that jesus did that. he refers to a book by yuz asaf but fails on reference. mirza’s word play with history and linguistics adds to his bag of lies, stubborn ignorance, and unwavering greed for fame.

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Mandaeism and Yuz Asaf

http://www.thecult.info/forum/viewtopic.php?f=4&t=706&hilit=yuz

 

Yuz Asaf is the name of two different religious figures of two distinct religious groups.

For the Mandaean Nasaræan Sabeans of Iraq, Yuz Asaf—”Yuz the Gatherer”—was a saint and teacher (in the general gnostic sense of the term) who brought them their religion.

Adherents of the Ahmadiyya Islamic sect of Kashmir identify Yuz Asaf with Jesus of Nazareth,[1] or more precisely, they believe that Jesus is entombed in Srinagar, and that the tomb “is mistaken for that of a prophet named Yuz Asaf”[2] (Kashmiri: युझ असफ, یوذسف).

In Mandaean Sabean tradition
According to oral tradition (preserved in Al-Tabari) of the gnostic Mandaeans, Yuz the Gatherer called his people to the religion (i.e. Mandaeism), which—so the tradition—had been the religion of the Iranian peoples before the coming of Zoroaster.[3]

Source: http://www.worldlingo.com/ma/enwiki/en/Yuz_Asaf

 

Gündüz, Sinasi (1994), The Knowledge of Life: The Origins and Early History of the Mandaeans, Supplements to the Journal of Semitic Studies, London: Oxford University Press, p. 31.

 

http://omacl.org/Barlaam/

 

Yuz Asaf is not Esa (as)

John Rippon rips the Ahmadiyya belief that Esa (As) =Yuz Asaph and was buried in Kashmir

The data
The shrine is first mentioned in the Waqi’at-i-Kashmir (Story of Kashmir, published 1747), also known as the Tarikh Azami (History by Azam)[13] by the Khwaja Muhammad Azam Didamari, a local Srinagar Sufi writer. Muhammed Azam states that the tomb is of a foreign prophet and prince, Yuzasuf, or in modern local Kashimiri transcription Youza Asouph. The name may derive from the Urdu “Yuzasaf” in the legend of Balauhar and Yuzasaf, Yuzasaf being a name for Gautama Buddha.[14] Yuzasaf occurs as a spelling in the Rasail Ikhwan al-Safa of the Brethren of Purity and other sources.[15] David Marshall Lang (1960) notes that the connection of the Buddhist Yuzasaf with Kashmir in part results from a printing error in the Bombay Arabic edition referencing the legend of the Wisdom of Balahvar which makes its hero prince Yuzasaf die in “Kashmir” (Arabic: كشمير) by confusion with Kushinara (Pali: كوشينر), the traditional place of the original Buddha’s death.[16][17]

Per Beskow in The Blackwell Companion to Jesus ed. Delbert Burkett 2011 “Only later did Ahmad’s disciples invent the compromise that Jesus had been twice in India. Ahmad’s primary source is a legend, known in the West as the tale of Barlaam and Josaphat. It was widely read all through the Middle Ages as an edifying… Yuzasaf as the principal character is named in Urdu, is helped on his way by the wise Bilhawar … Ahmad divided Yuzasaf in two: Yuz Asaf. He declared that Yuz signified Jesus (who is not called by that name in any”

John Rippon in Journal of Ecclesiastical History Volume 18, Issue 02, October 1967, pp 247–248, online “In The Wisdom of Balahvar Professor Lang assembled the evidence for the Buddhist origins of the legends of the Christian saints Barlaam and Josephat. He suggested the importance of Arabic intermediaries, showing that confusion of diacritical markings turned Budhasaf (Bodhisattva, the Buddha-to-be) into Yudasaf, Iodasaph, Yuzasaf and Josaphat. By a curious roundabout journey this error reappears in once Buddhist Kashmir where the modern Ahmadiyya Muslims, well known for their Woking mosque, claim that a tomb of Yus Asaf was the tomb of Jesus who died in Kashmir, after having been taken down live from the cross; though though the Bombay Arabic edition of the book Balahvar makes its hero die in Kashmir, by confusion with Kushinara the traditional place of the Buddha’s death.”

Yus Asaf is not Esa (as)

Intro
Here is a video from 1997.  Ahmadis don’t seem to have any inclination to visit the tomb and make videos.  Not even the Kashmiri-Ahmadis who live close by.  Nonetheless, the video is posted.

MGA and his team lied about the discovery..here is some data that they have posted

“””Ahmadiyya literature states that one of Ghulam Ahmad’s disciples, Khalifa Nur Din (or, Noor al-Din) of Jalalpur Jattan, District Gujrat, spoke to him about a tomb in Srinagar that was said to be the tomb of a prophet named Yuz Asaf. Ghulam Ahmad instructed him to do some further research into the matter. Nur Din went to Srinagar and stayed there for about four months. He collected information and also obtained the signatures of 556 inhabitants who attested that, according to their traditions, the remains of Jesus Christ lay in the Roza Bal.[7] He also brought back a sketch of the Roza Bal. Thereafter, Ghulam Ahmad decided to send one of his followers, Maulvi Abdullah, to Kashmir to investigate this tomb. Maulvi Abdullah arrived in Kashmir, conducted his investigations, and wrote back to Ghulam Ahmad about his findings. Ghulam Ahmad then published a poster that contained Maulvi Abdullah’s letter, as well as Maulvi Abdullah’s sketch of the Roza Bal.

Ghulam Ahmad began studying the local traditions of the people of Kashmir, both oral and written, and discovered that these traditions, as mentioned in the letter from Maulvi Abdullah, referred to the Roza Bal as the tomb of Nabi Isa (Prophet Jesus). According to this information, the Muslims in that locality did not believe Jesus to be in heaven, as was taught by the orthodox clergy. The Ahmadiyya publication, Review of Religions, recorded this belief in its October, 1909 edition.[8]“””

https://en.wikipedia.org/wiki/Jesus_in_India_(book)

The video

Professor Humphrey J. Fisher and J. Spencer Trimingham called Ahmadiyya a “maritime implantation” in West Africa


Intro

Professor Humphrey J. Fisher wrote “Ahmadiyyah: A study in contemporary Islam on the West African coast” (1963), London, Oxford University Press.  He was the first person to write extensively about Ahmadiyya in West Africa and other parts of Africa.  He presented enough information to prove that the British Government was helping Ahmadiyya convert Orthodox Muslims.  He also called Ahmadiyya a parasite to Orthodox Islam.  He even called the grave of Yuz Asaf as a “gimmick”.

Hanson tells us
 “The postwar expansion of Ahmadi missionaries from South Asia led Humphrey Fisher to stress external control of the movement in West Africa and J Spencer Trimingham to argue that the Ahmadiya was a ‘maritime implantation’ in West Africa. Both Trimingham and Fisher allowed the changes of the mid-twentieth century to obscure their view of African initiative in the movement’s genesis in the West Africa.”

An important source
Trimingham, J. Spencer. The Influence of Islam Upon Africa. New York: Frederick A.
Praeger, 1968.

Related Essay’s and links
https://ahmadiyyafactcheckblog.com/?s=Fisher

https://ahmadiyyafactcheckblog.com/?s=above+the+law

https://ahmadiyyafactcheckblog.com/?s=violent+jihad

https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/humphrey-j-fisher-ahmadiyyah-a-study-in-contemporary-islam-on-the-west-african-coast-x-206-pp-london-etc-oxford-university-press-for-the-nigerian-institute-of-social-and-economic-research-1963-35s/4E2803CA59EC8969CDC8FB27BFDC9059

https://books.google.com/books/about/The_Ahmadiyya_Movement_in_Nigeria.html?id=91fKHAAACAAJ

https://books.google.com/books?id=C2DxBwAAQBAJ&pg=PA11&lpg=PA11&dq=Humphrey+J+Fisher+and+ahmadiyya&source=bl&ots=-eayPuf3b5&sig=kFuL6U5O65Sh0_d66-Mge0VOmPM&hl=en&sa=X&ved=2ahUKEwjHwaSon8rdAhWQIDQIHQGcD_AQ6AEwDHoECAIQAQ#v=onepage&q=Humphrey%20J%20Fisher%20and%20ahmadiyya&f=false

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#mkanigeria #nigeria #ahmadiyyainnigeria

Nicholas Notovitch confessed to fabricating the story of Jesus in India!!!!!!!!!!!!

Intro
One of the most silly arguments that Ahmadis make in terms of the tomb of Esa (As) is that Esa (as) somehow lived 90 additional years after the attempted crucifixtion.  Ahmadis use silly arguments that are given to them by their mullahs, and they never double check the content.

MGA and his team used Nicholas Notovitch’s fake research work
As we all know, in roughly 1896, MGA and his team landed on the idea that Esa (As) was buried in India.  A few years later, they connected it with the tomb of Yuz Asaf.  Then they made up false reports and relied on shoddy information to seal their idea that Esa (as) died in Kashmir.  However, research proves to us that Nicholas Notovitch actually lied about all of work on Jesus in India, thus, the foundation of the Ahmadiyya belief that Esa (As) =Yuz Asaf is a total lie.

The quote
page 133

“Faced with this cross-examination, Notovich confessed to fabricating his evidence.”

Source—-Indology, Indomania, and Orientalism by Douglas T. McGetchin (1 January 2010) Fairleigh Dickinson University Press ISBN 083864208X

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