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Pappas, Paul Constantine, “Jesus’ tomb in India : the debate on his death and Resurrection” (1991)—he accuses Ahmadiyya of academic dishonesty


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).[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.”

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]

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 GrönboldNorbert 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[3]


  1. 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.”
  2. 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,”
  3. 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.”

Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
#yuzasaf #rozabal #jesusinindia


The All India Kashmir Committee by Yasser Latif Hamdani wrote a blog on Ahrar-e-Hind on ‘Pak Tea House’ blog (2014)

Yasser Latif Hamdani became a major supporter of Ahmadi’s in roughly 2014, he also seems to have came to the USA in 1998 and graduated college in 2002, it is unclear how he immigrated to the USA. He seems to have novel and verbal knowledge about Ahmadiyya, not a thorough study like the writers and researchers on this blog. He wrote about #Ahmadis and the The All India Kashmir Committee (AIKC) in that same era. Dr. Mohammad Iqbal nominated and voted for QK2 to become president of the AIKC in 1931. Iqbal had been an Ahmadi over 30 years at this point in his life and he opened the door for the Qadiani-Ahmadi’s to challenge the government of the Dogra’s. The British government was even asked by the Dogra’s to arrest the Qadiani-Khalifa, since he was living in British territory, (British-India), but the British declined. Even Shaikh Abdullah became an Ahmadi and was a paid employee vs. the Dogra government. Even Shaikh Abdullah’s new wife became a Qadiani-Ahmadi in 1935. All of this allowed Ahmadiyya to spread quietly in Kashmir. The Khalifa visited many times from 1921 to 1929. As president QK2 asked all members of AIKC to take oath of confidentiality, i.e. what ever is spoken in meeting it will remain secret. This was done to give confidence to speakers to speak freely. But instead of keeping minutes of meeting secret, QK2 himself was providing information to Viceroy. Dr. Iqbal came to know about this when two Muslim office clerks in Viceroy office showed the original file to Dr. Iqbal. That was the origin of Dr. Iqbal turning away and against MGA. Or this is what is said. By 1935, Iqbal had “outwardly” told the world that Ahmadi’s are a dangerous organization and should be separated from Islam just like the Sikhs were officially separated from Hindus by the british government in the 1920’s. Remember, Iqbal never admitted to being an Ahmadi for the majority of his life, and he remained close friends with the Lahori-Ahmadi’s until he died.

Links and Related Essays

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

Revisiting AATISH-E-CHINAR: The Biography of Sheikh Mohammad Abdullah

Ahrar-e-Hind (TTP Mohmand Group) : the 21st Century reincarnation of Majlis-e-Ahrar-e-Islam Hind—“Mirza Ghulam Ahmad and the Construction of the Ahmadi Identity”


Facebook to its moderators: Look out for phrase ‘Free Kashmir’

Copland, Ian, “Islam and Political Mobilization in Kashmir, 1931-34”, which was published in an academic journal entitled: “PACIFIC AFFAIRS”, Vol. 54, No. 2 (Summer, 1981), pp. 228-259 (32 pages), Published by: Pacific Affairs, University of British Columbia

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

Testimonies – Sir Muhammad Iqbal

Allama Sir Mohammad Iqbal was an Ahmadi Muslim Until a few years before his Death

21-27 June


The groundwork for the research on Jesus’ tomb was laid by the Promised Messiah (as) – Hazrat Mufti Muhammad Sadiq Sahib (ra) then conducted further investigations 

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Interview Khwaja Abdul Ghaffar Dar sahib (Part 1 of 2)


#yuzasaf #jesusinindia #kashmir #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian #yuzasaf #rozabal #jesusinindia #allindiakashmircommittee #kashmir #jammu

Who is Haji Mohi-ud-din Miskin?

Haji Mohi-ud-Din Miskin (d. Srinagar, 1921) also Ghulam Mohiuddin was a Kashmiri poet who also wrote a history of KashmirTarikh-i-Kabir (completed 1892, published 1900).[1][2][3][4] He is the first, after Mirza Ghulam Ahmad himself (1899), to record identification of the Roza Bal tomb with Jesus: “Others believe that it is [the] tomb of a great Prophet who is no other than Hazrat Isa [Jesus], the Spirit of God.” (1902).

Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
#yuzasaf #rozabal #jesusinindia

Who is Mir Sayyid Naseeruddin?

He is buried next to the famous Yuz Asaf in Srinagar, Kashmir, India. He was a shia-Muslim saint, in 2019, Kashmir is roughly 25% Shia. Mir Sayyid Naseeruddin, a descendant of Imam Musa-Raza, 8th Imam of the Shia Muslims whose shrine is in Mashhad. His name is also written as Syed Nasir-ud-Din.

Links and Related Essays

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
#yuzasaf #rozabal #jesusinindia

Roza Bal and Yuz Asaf

The Roza Bal or Rouza Bal or Rozabal is a shrine located in the Khanyar quarter in downtown area of Srinagar in Kashmir, India. The word roza means tomb, the word bal mean place.[1][2][3][4][5] Locals believe a sage is buried here, Yuzasaf or Yuz Asaf (or Youza Asouph), alongside another Muslim holy man, Mir Sayyid Naseeruddin.

The shrine was relatively unknown until the founder of the Ahmadiyya movement, Mirza Ghulam Ahmad, claimed in 1899 that it is actually the tomb of Jesus.[6] This view is maintained by Ahmadis today, though it is rejected by the local Sunni caretakers of the shrine, one of whom said “the theory that Jesus is buried anywhere on the face of the earth is blasphemous to Islam.”[7]


The structure stands in front of a Muslim cemetery.[8] It consists of a low rectangular building on a raised platform, surrounded by railings at the front and an entry. Within is a shrine to Youza Asouph.[9] The building also houses the burial tomb of a Shia Muslim saint, Mir Sayyid Naseeruddin, a descendant of Imam Musa-Raza, 8th Imam of the Shia Muslims whose shrine is in Mashhad. The structure was previously maintained by the local community, but is now maintained by a board of directors consisting of Sunni Muslims.[10] According to Kashmiri writer Fida Hassnain, a supporter of Ahmadi beliefs, the tomb contains a rock carving that is said to show feet bearing crucifixion wounds and the body is buried according to what Hassnain considers are the Jewish tradition of directions and not according to the Islamic tradition.[11] Academic reception of Hassnain’s works has been highly critical – academics dismissing these claims includes Günter GrönboldWilhelm SchneemelcherNorbert KlattPer Beskow, and Gerald O’Collins.[12]


Buddhist and Hindu period[edit]

There is no record of the shrine during Kashmir’s Buddhist period, nor during the Kashmir Sultanate (1346–1586) when many Buddhist temples were converted into mosques, such as the Shankaracharya Temple or “Throne of Solomon.”[13]

Muhammad Dedamari, 1747[edit]

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)[14] 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.[15] Yuzasaf occurs as a spelling in the Rasail Ikhwan al-Safa of the Brethren of Purity and other sources.[16] 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.[17][18]

Court case 1770[edit]

A court case was brought mentioning the shrine in 1184AH/1770AD:[19]

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” (translation by Fida Hassnain 1988)

Hassnain’s translation follows Ghulam Ahmad in dividing the name of Yuzasaf, found in the Bilhawar and Yuzasaf tradition about Gautama Buddha, into two syllables, “Yuz Asaf.”[20] Yuzasaf, Arabic Yūdhasaf or Būdhasaf, is derived from the Sanskrit Bodhisattva. The Sanskrit word was changed to Bodisav in Persian texts in the 6th or 7th century, then to Budhasaf or Yudasaf in an 8th-century Arabic document (from Arabic initial “b” ﺑ to “y” ﻳ by duplication of a dot in handwriting).[21]

Indo-Pakistan War, 1965[edit]

In the aftermath of the Indo-Pakistani War of 1965 and continuing Hindu-Muslim and Muslim-Muslim tensions and incidents the Ziarat Rozabal was desecrated and the grave dug up on 27 October 1965. Indian columnist Praveen Swami (2006) identified the culprits as a “stay-back cell” of Pakistani operatives, but this is not confirmed by other sources.[22]

Ahmadiyya claims regarding the shrine[edit]

Mirza Ghulam Ahmad[edit]

The founder of Ahmadiyyat, Mirza Ghulam Ahmad, inferring from the Verse 23:50 of the Quran, believed that the only occasion in the life of Jesus, son of Mary, that his life was seriously threatened, when an attempt was made to kill him by the cross. The Quran saying that “We…prepared an abode for them in an elevated part of the earth, being a place of quiet and security, and watered with running springs” ;,[23] Ahmad says, may very fittingly apply to the Valley of Kashmir.[24][25]

In his book Jesus in India he elaborately claimed that Roza Bal was the tomb of Jesus (Urdu 1899, English 1944 مسیح ہندوستان میں Masih Hindustan-mein).[26][27] The book was fully published in 1908, and the first complete English translation in 1944.[27] Ahmad had separately advocated the view that Jesus did not die by crucifixion, but travelled to the Indian subcontinent and died there at age 120.[28][29] Per Beskow states that Ghulam Ahmad separated Yuzasaf into two components Yuz and Asaf, interpreted Yuz as Jesus and Asaf (the Hebrew for gather) as signifying “Jesus the gatherer”.[30]

The Ahmadiyya writer Khwaja Nazir Ahmad‘s Jesus in Heaven on Earth (1952) developed Ghulam Ahmad’s ideas.[31] There are ruins of a Hindu temple near Srinagar where Ghulam Ahmad claimed Jesus had preached.[32] Due to the lack of other western sources, the Ahmadi rely on the 3rd century apocryphal Acts of Thomas and generally post-15th century Muslim sources in their reconstruction of an eastern travel path for Jesus.[33]

J. Gordon Melton states that having assumed the mujaddid (faith renewer) appellation in the 1880s, and having declared himself the Promised Messiah for the Christians, Ghulam Ahmad simply picked up the legend that Jesus had visited India to increase his self-identification with Jesus.[34] Gerald O’Collins states that no historical evidence has been provided to support Ghulam Ahmad’s theory that Jesus died in India.[29] Simon Ross Valentine classifies the theory as a legend and considers the burial of Jesus in Roza Bal a myth in the scale of the legend of Joseph of Arimathea taking the Holy Grail to Britain.[35] Paul C. Pappas states that from a historical perspective, the Ahmadi identification of Yuzasaf with Jesus was derived from legends and documents which include a number of clear historical errors (e.g. confusing the reign of Gondophares) and that “it is almost impossible to identify Yuz Asaf with Jesus”.[36]

Ghulam Ahmad’s theory that Jesus died in India is distinct from the 1894 suggestion of Nicolas Notovitch that Jesus travelled to India in his earlier years (before the start of his ministry) during the unknown years of Jesus and Ghulam Ahmad specifically disagreed with Notovitch.[37] Notovitch’s claims to have found a manuscript about Jesus’ travels to India have been totally discredited by modern scholarship as a hoax.[38] Notovitch later confessed to having fabricated his evidence.[39] Modern scholars generally hold that in general there is no historical basis to substantiate any of the claims of the travels of Jesus to India.[40][41]

20th century[edit]

Khwaja Nazir Ahmad[edit]

After Notovich and Ahmad the next widely noticed text was the 1908 The Aquarian Gospel of Jesus Christ – Transcribed from The Book of God’s Remembrance (Akashic Records), which Levi H. Dowling (1844–1911) claimed he had transcribed from lost “Akashic” records.[42]

Khwaja Nazir Ahmad, an Ahmadi missionary in Woking, developed Ghulam Ahmad’s ideas in the 1940s. He also claimed that Moses was buried at Boot on Mt. Niltoop near Bandipur.[43] His book (1952) contained a translated section of the Ikmal al-din of Shia authority Ibn Babawayh (d. 991, called “as-Saduq”) where Yuzasaf (Ahmad “Yuz Asaf”) is mentioned.

He compared the tree with ‘Bushra’ towards which he used to draw people; the spring with learning, and the birds with the people who sat around him and accepted the religion he preached. Then Yuz Asaf, after roaming about in many cities, reached that country which is called Kashmir. He travelled in it far and wide and stayed there and spent his remaining life there until death overtook him. He left the earthly body and was elevated towards the Light. But before his death, he sent for a disciple of his, Ba’bad (Thomas) by name who used to serve him and was well-versed in all matters. Translation into English from Original Arabic of Ikmal al-din of Ibn Babawayh, republished Khwaja Nazir Ahmad “Jesus in Heaven on earth” 1952 Page 362 (insertion “Thomas” not in original Ghulam Ahmad 1908 translation).

The claim that this text relates to Isa (Jesus) and not Barlaam and Josaphat originates in Ahmad’s earlier 1902 use of the same text. Ahmadiyya claims that this section of the Ikmal al-din of Ibn Babawayh relates to Isa (Jesus) is rejected by Shia Muslims.[44] The Orientalist Max Müller had already translated this section into German (1894) when refuting the claims of Nicolas Notovitch.[45]

Ahmadi websites and print sources cite various local documents and traditions in support of Ghulam Ahmad’s identification of the Srinagar shrine as Jesus tomb. These include:
(1) Islamic versions of the legend of Barlaam and Josaphat, in Arabic Budasaf or Yuzasaf:

(2) Texts mentioning Jesus (Isa)

(3) Local history of Kashmir

  • A 1946 photograph of a single page purporting to be from Tarikh-i-Kashmir, (History of Kashmir) a lost history by Mullah Nadri 1420 AD, used as a source by Haidar Malik (1620s). Khwaja Nazir Ahmad printed this photograph in Jesus in Heaven on Earth (1952)[47] The text in the photograph contains mention of Yuzasaf, but the standard text of the Mullah Nadri traditions transmitted by Haidar Malik contain no mention of Yuzasaf, and no historian cites Tarikh-i-Kashmir as containing a Yuzasaf tradition. The original page, which Ahmad tried to buy in 1946 is now lost, so no tests can be conducted to the age of the document.
  • Waqiat-i-Kashmir of Muhammed Azam Didamari (1747) History of Kashmir, mention of Prince Yuzasaf
  • Official Decree of 1770 court case, – identifying the two saints at the Rozabal as Yuzasaf and Sayyid Naseeruddin.
  • Bagh-i-Sulaiman (The Garden of Solomon) of Mir Saadullah Shahabadi Kashmiri (1780), a history of Kashmir which comments on the other Muslim holy man buried at the Roza Bal shrine, Sayyid Naseeruddin.[48]
  • Wajeesut Tawarikh of Abdul Nabi Khanyari (1857) – History of the Sikh period of Kashmir which mentions the Rozabal as grave of Sayyid Naseeruddin and prince Yuzasaf.
  • Takhat Sulaiman (Throne of Solomon), remains of a temple on hill near Dal Lake in Srinagar, Kashmir
  • Tahrik-i-kabir-Kashmir, of Haji Mohiuddin, (Amritsar, Suraj Prakash Press, 1902) – the first source to mention that some believe the Roza Bal to be the tomb of Jesus (Isa), three years after Mirza Ghulam Ahmad’s identification.[49]

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).[50]

Andreas Faber-Kaiser and Holger Kersten[edit]

In 1976 Andreas Faber-Kaiser, a Spanish UFOlogist, and in 1983 Siegfried Obermeier and Holger Kersten, two German writers on esoteric subjects, popularised the subject in Christ died in KashmirChrist in Kashmir and Christ Lived in India respectively.[51] Kersten’s ideas were among various expositions of the theory critiqued by Günter Grönbold in Jesus in Indien. Das Ende einer Legende (Munich, 1985).[52] Wilhelm Schneemelcher a German theologian states that the work of Kersten (which builds on Ahmad and The Aquarian Gospel) is fantasy and has nothing to do with historical research.[53] Gerald O’Collins an Australian Jesuit priest, states that Kersten’s work is simply the repackaging of a legend for consumption by the general public.[29]

The interpretation that the tomb is aligned East-West[clarification needed] is found in the Ahmadi publications, Mirza Ghulam Ahmad’s Kashti Noh[54] and other sources such as Islamic Review 1981 and Review of Religions 1983.[55][56] Ahmadis claim that this is supported by the reference from Ibn Babawayh‘s version of the YuzasifGautama Buddha story in Ikmal al-Din “Then he stretched out his legs and turned his head to the west and his face to the east. He died in this position.”[57][58][59]

Popular media[edit]

Richard Denton wrote and produced a documentary for BBC Four titled Did Jesus Die? in 2004. It is narrated by Bernard Hill and features Elaine PagelsPeter StanfordJohn Dominic CrossanPaula Fredriksen, Father Jerome Murphy-O’ConnorTom Wright, Thierry LaCombe (French Knights Templar conspiracy theorist), Richard AndrewsJames TaborSteve Mason, and Ahmadi editor Abdul Aziz Kashmiri.[60] The documentary explores the survival from the cross theory and, in passing, mentions theories such as a journey to India by Jesus, with a section on the story of Yuz Asaf.[11]

In 2007 Channel 4 showed the documentary The Hidden Story of Jesus presented by Robert Beckford, which included filming inside Roza Bal, and an interview with Fida Hassnain about the shrine and Jesus “Indian connection”.[61] Gerald O’Collins criticised several aspects of the documentary, and stated that Hassnain “showed how he lives in an odd world of fantasy and misinformation.”[62]

Around 2010 the tomb at Roza Bal began to gain popularity among western tourists as the possible tomb of Jesus.[63] According to a 2010 BBC correspondent report, the old story may have been recently promoted by local shopkeepers who “thought it would be good for business”, and its inclusion in the Lonely Planet travel guide to India helped drive the tourist business.[63] The novel The Rozabal Line by Ashwin Sanghi makes reference to the shrine.[64] In 2010, a 53-minute documentary was launched by the Indian film director Rai Yashendra Prasad with the name Roza Bal Shrine of Srinagar.[65]

See also[edit]


  1. ^ Ghulām Muhyi’d Dīn Sūfī Kashīr, being a history of Kashmir from the earliest times to our own 1974 – Volume 2 – Page 520 “Bal, in Kashmiri, means a place and is applied to a bank, or a landing place.”
  2. ^ B. N. Mullik – My years with Nehru: Kashmir – Volume 2 1971 – Page 117 “Due to the presence of the Moe-e-Muqaddas on its bank the lake gradually acquired the name Hazratbal (Bal in Kashmiri means lake) and the mosque came to be known as the Hazratbal Mosque. Gradually the present Hazratbal village grew …”
  3. ^ Nigel B. Hankin Hanklyn-janklin: a stranger’s rumble-tumble guide to some words 1997 Page 125 (Although bal means hair in Urdu, in this instance the word is Kashmiri for a place – Hazratbal – the revered place.) HAZRI n Urdu Lit. presence, attendance. In British days the word acquired the meaning to Europeans and those associated with …”
  4. ^ Andrew Wilson The Abode of Snow: Observations on a Journey from Chinese Tibet to … 1875 reprint 1993– Page 343 Bal means a place, and Ash is the satyr of Kashmir traditions.”
  5. ^ Parvéz Dewân Parvéz Dewân’s Jammû, Kashmîr, and Ladâkh: Kashmîr – 2004 Page 175 “Manas means ‘mountain’ and ‘bal’ means ‘lake’ (or even ‘place’). Thus, the …”
  6. ^ J. Gordon Melton The Encyclopedia of Religious Phenomena 2007 “Ahmad specifically repudiated Notovitch on Jesus’ early travels to India, but claimed that Jesus did go there late in His life. The structure identified by Ahmad as Jesus’ resting place is known locally as the Roza Bal (or Rauza Bal).”
  7. ^ Times of India Tomb Raider: Jesus buried in Srinagar? 8 May 2010 “One of the caretakers of the tomb, Mohammad Amin, alleged that they were forced to padlock the shrine … He believed that the theory that Jesus is buried anywhere on the face of the earth is blasphemous to Islam.”
  8. ^ map
  9. ^ J. Gordon Melton The Encyclopedia of Religious Phenomena – Page 337 – 2007 “It stands in front of a Muslim cemetery in the Rozabal area of Khanyar, district of Srinagar, the capital of Kashmir. Inside is a wooden sepulcher surrounded by four recently installed glass walls. The sepulcher is empty, though, and the entombed personage ….”
  10. ^ Three Testaments: Torah, Gospel, and Quran edited by Brian Arthur Brown 2012, ISBN 1442214929 Rowman & Littlefield page 196
  11. Jump up to:a b Wynne-Jones, Jonathan (16 March 2008). “Did Jesus die?”. The Daily Telegraph. Archived from the original on 5 May 2013. Retrieved 25 May 2009.
  12. ^ Mark Bothe Die “Jesus-in-Indien-Legende” – Eine alternative Jesus-Erzählung? – 2011 – Page 30 “1.4.2 Fida Hassnain – Fida M. Hassnain wurde 1924 in Srinagar, Kaschmir, …”
  13. ^ W. Wakefield The Happy Valley: Sketches of Kashmir and Kashmiri 1996 – Page 61 “Sketches of Kashmir and Kashmiri W. Wakefield. 6. 1. Originally a Buddhist temple, like the country, later on it became Mohammedan, and was converted into a mosque; while the presence within it at the present day of this emblem of the worship of Siva, testifies that it has also been utilized by the followers of the Hindu religion.”
  14. ^ Khwaja Muhammad ‘Azam Didamari, Waqi’at-i-Kashmir being an Urdu translation of the Persian MSS Tarikh-i-Kashmir ‘Azmi, translated by Khwaja Hamid Yazdani), Jammu and Kashmir “Islamic” Research Centre, Srinagar, 1998, p. 117.
  15. ^ 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”
  16. ^ The March of India The Contemporary Society for Contemporary Studies Volume 7, No.1 1963 – Page 119 “Ibn Babuya of Qum incorporated an adaptation of it in his treatise, Kitabi Kamal al Din wa Itman … Akbar al Furs wa’l Arab. The authors of Rasail Ikhwan al-Safa refers to Balauhar’s conversation with Budasaf (given here in the form of Yuzasaf). Thus the legend of Sakya Muni Gautam, the Buddha, entered into the religious thought of Islam with results which have not yet been properly assessed by scholars. In the development of Muslim mysticism, India’s contribution is unmistakable.”
  17. ^ 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.”
  18. ^ Trilok Chandra Majupuria, Indra Majupuria Holy places of Buddhism in Nepal & India: a guide to sacred places-1987 Page 295 “(Kushinara-Pali) (Place of Parinirvana) The Pali name of this town where Buddha entered mahaparinir-vana is Kushinara, while the Sanskrit name for it is Kushinagara, Kushinagri, Kushigrama, Kushigramaka, etc.”
  19. ^ Fida Hassnain, The Fifth Gospel, Dastgir Publications Srinagar, Kashmir, Printed by Leo Printers of Delhi, 1988 Pp. 222–223; confirmed by citation in Mark Bothe Die “Jesus-in-Indien-Legende” – Eine alternative Jesus-Erzählung? 2011 – Page 53.
  20. ^ Per Beskow in The Blackwell Companion to Jesus Delbert Burkett 2011 ISBN 140519362X p463 “During the transmission of the legend, this name underwent several changes: to Budhasaf, Yudasaf, and finally Yuzasaf. In Greek, his name is Ioasaph; in Latin, Josaphat, the name of one of the kings of Israel. Ahmad divided Yuzasaf in two: Yuz Asaf …”
  21. ^ Emmanuel Choisnel Les Parthes et la Route de la soie 2004 Page 202 “Le nom de Josaphat dérive, tout comme son associé Barlaam dans la légende, du mot Bodhisattva. Le terme Bodhisattva passa d’abord en pehlevi, puis en arabe, où il devint Budasaf. Étant donné qu’en arabe le “b” et le “y” ne different que …”
  22. ^ Praveen Swami India, Pakistan and the Secret Jihad: The Covert War in Kashmir 2006 Page 70 “Then, on October 27, Cell members dug up the grave of a Saint interred at the Ziarat Rozabal, a shrine in downtown Srinagar.”
  23. ^ George Sale Trans: “And we appointed the son of Mary, and his mother, for a sign: and we prepared an abode for them in an elevated part of the earth, being a place of quiet and security, and watered with running springs.” [G Sale, page 261, the Quran 23:50][1]
  24. ^ The Quran 23:50, may apply to Kashmir. Book “Ijaz e Ahmadi (Zameema Nazool ul Mahih)”, (p.23) (RK Vol 19, page 127 [2]
  25. ^ The Quran 23:50, may apply to Kashmir. Book ‘Kashti e Noah’ [the Ark of Noah], page 19, (footnote) and page 77 (footnote), Published 5 October 1902. [Ruhani Khazain, Volume 19, p.33]. [3]</ref narration from Muhammad, as recorded in Kanz ul Ummal of Ali Muttaqi, 3/158 , Hadith No. 5955, which says: “Allah revealed this to Jesus; O Jesus keep moving from one place to another lest they know you and tease you.” is also referred to in support of this interpretation of Quran 23:50.
  26. ^ J. Gordon Melton The Encyclopedia of Religious Phenomena 2007 p377 “His tomb has been traced and found in Khanyar Street, Srinagar. This tradition, though attributed to … Ahmad specifically repudiated Notovich on Jesus’ early travels to India, but claimed that Jesus did go there late in His life. The structure identified by Ahmad as Jesus’ resting place is known locally as the Roza Bal (or Rauza Bal).”
  27. Jump up to:a b The publisher’s note (page v) at the beginning of the book states: “Written in 1899, and partly serialized in Review of Religions in 1902 and 1903, the book itself was posthumously published on 20th November 1908.” Jesus in India by Mirza Ghulam Ahmad (1 July 2003) ISBN 1853727237
  28. ^ Merriam Webster’s Collegiate Encyclopedia by Mark A. Stevens (Jan 2001) ISBN 0877790175 page 26
  29. Jump up to:a b c Focus on Jesus by Gerald O’Collins and Daniel Kendall (1 September 1998) ISBN 0852443609 Mercer Univ Press pages 169–171
  30. ^ Per Beskow “Mystifications: Jesus in Kasmir” pages 458–475 of The Blackwell Companion to Jesus ed. Delbert Burkett 2011 ISBN 140519362X“Ahmad divided Yuzasaf in two: Yuz Asaf. He declared that Yuz signified Jesus (who is not called by that name in any language) and that Asaf was the Hebrew verb for “gather.” Yuz Asaf would then be “Jesus the Gatherer.”
  31. ^ Mark Bothe Die “Jesus-in-Indien-Legende” – Eine alternative Jesus-Erzählung? -2011 Page 19 “Der wahrscheinlich erste Autor, der diesen Schritt vollzieht, ist Al-Haj Khwaja Nazir Ahmad, Mitglied der AhmadiyyaBewegung, der sein Buch „Jesus in Heaven on Earth“ 1952 als programmatische Untermauerung von Ghulam Ahmads Thesen verfasst.”
  32. ^ Delbert Burkett The Blackwell Companion to Jesus 2011 “This very addition is the origin of the legend of Yuz Asaf’s arrival in Srinagar and of his tomb in Mohalla Khaniyar. Ahmad referred to a Persian inscription on a Hindu temple near the city, which had already then been obliterated, but where Yuz Asaf was said to have been …”
  33. ^ Jesus’ Tomb in India: The Debate on His Death and Resurrection by Paul C. Pappas 1991 ISBN 0895819465 ; page 77: “Because of the absence of any western records of Jesus’ travels from Nisibis and on, the Ahmadis rely on the Acts of Thomas and Muslim sources written primarily since the fifteenth century in their endeavor to trace Jesus’ journey to the East”
  34. ^ Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices Second Edition, ISBN 978-1-59884-203-6 ABC-CLIO page 55
  35. ^ Islam and the Ahmadiyya Jama’at: History, Belief, Practice by Simon Ross Valentine (14 October 2008) Columbia University Press ISBN 0231700946page 28
  36. ^ Jesus’ Tomb in India: The Debate on His Death and Resurrection by Paul C. Pappas 1991 ISBN 0895819465 ; page 155: “Al-Haj Nazir Ahmad’s work Jesus in Heaven on Earth, which constitutes the Ahmadi’s best historical defense of Jesus’ presence in Kashmir as Yuz Asaf, appears to be full of flaws, especially concerning Gondophares‘ reign”, page 100: “The Ahmadi thesis can rest only on eastern legends recorded in oriental works, which for the most part are not reliable, not only because they were written long after the facts, but also because their stories of Yuz Asaf are different and in contradiction”, page 115: “It is almost impossible to identify Yuz Asaf with Jesus”
  37. ^ Jesus in India by Mirza Ghulam Ahmad (1 July 2003) ISBN 1853727237pages iv–v
  38. ^ Ehrman, Bart D. (February 2011). “8. Forgeries, Lies, Deceptions, and the Writings of the New Testament. Modern Forgeries, Lies, and Deceptions”Forged: Writing in the Name of God—Why the Bible’s Authors Are Not Who We Think They Are (EPUB)|format= requires |url= (help) (First Edition. EPub ed.). New York: HarperCollins e-books. pp. 282–283. ISBN 978-0-06-207863-6. Archived from the original on 15 February 2012. Retrieved 8 September 2011.
  39. ^ Indology, Indomania, and Orientalism by Douglas T. McGetchin (1 January 2010) Fairleigh Dickinson University Press ISBN 083864208X page 133 “Faced with this cross-examination, Notovich confessed to fabricating his evidence.”
  40. ^ All the People in the Bible by Richard R. Losch (1 May 2008) Eerdsmans Press ISBN 0802824544 page 209
  41. ^ Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Eerdmans Publishing. ISBN 0-8028-4368-9 page 17
  42. ^ J. Gordon Melton The Encyclopedia of Religious Phenomena 2007 Page 337 “The theses articulated by Notovich and Ahmad have generated a variety of writings through the twentieth century, including one relatively famous text, the Aquarian Gospel of Jesus Christ, by Levi Dowling. The idea of the Srinagar site being the grave ofJesus has been severely hindered by antagonism toward the Ahmadiyya movement by mainstream Islam, which has declared the movement heretical. Its most recent exponent is German Holger Kersten……”
  43. ^ Balraj Puri, 5000 years of Kashmir Institute of Jammu and Kashmir Affairs – 1997 – Page 100- “He identified his grave at a village called Boot. He also holds that Jesus Christ, too, came to Kashmir and is buried at Rozabal at Khanyar in Srinagar (Kashmir). It has been authoritatively said by many that Buddha also came to Kashmir to ..”
  44. ^ Al-Shikh-us-Sadiq Abi Ja-far Muhammed Ibn ‘Ali ibn Husain – Kamal-ud-Din vas TmamunNi’mat fi Ashat-ul-Ghaibat was Kaf-ul-Hairet. in Persian Sayyid-us-Sanad Press. 1882
  45. ^ Per Beskow in The Blackwell Companion to Jesus Delbert Burkett – 2011 “Its main propagandist in the West was Andreas Faber-Kaiser with his book Jesus Died in Kashmir (1978), where he … This claim, however,was severely refuted by the famous orientalist Max Müller (1894), who had himself visited Himis and had …”
  46. ^ Mahdi Muntazir Qa’im Jesus: Through the Qur’an and Shi’ite Narrations 2007 – Page 19 “Bihar al-Anwar is a collection of hadiths in Arabic written by Mawla Muhammad Baqir ibn Muhammad Taqi, known as Majlisi the Second, or simply ‘Allamah Majlisi (A.H. 1037–1110). He is one of the most prolific Shi’i writers, and “
  47. ^ Khwaja Nazir Ahmad Jesus in Heaven on Earth (1952) page 393 (11 of pdf) “Photograph of a folio from Tarikh-i-Kashmir (See page 401)”
  48. ^ Mir Saadullah Shahabadi Kashmiri Bagh-i-Sulaiman “Virtuous Sayyid Naseeruddin: The assembly of believers owes its existence to him. His tomb exists in Khanyar in Anzimar. This tomb is significant because of the illuminated grave of a Prophet. All those who visit this sacred place receive aroma of perfumes! It has been narrated that a prince came, abandoned materialistic life, and adopted the path of piety and righteousness. God liked his obedience to Him [and] raised him to the status of an Apostle. He guided the people towards the Truth [and was] a mercy to the Valley (of Kashmir). It is due to this reason that his tomb is famous all over the country.”
  49. ^ “Historical Sources” New Ahmadi website redirecting from in earlier article references
  50. ^ 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.”
  51. ^ Jesus Lived in India: His Unknown Life Before and After the Crucifixion by Holger Kersten 1981 ISBN 0143028294 Penguin India
  52. ^ Gregorianum Page 258 Pontificia università gregoriana (Rome) “The whole story of how this legend was simply created (without a shred of evidence in its support), spread widely among a gullible public and still finds such latter-day exponents as Holger Kersten is splendidly told by Günt[h]er Grönbold.”
  53. ^ New Testament Apocrypha, Vol. 1: Gospels and Related Writings by Wilhelm Schneemelcher and R. Mcl. Wilson (1 December 1990) ISBN 066422721X page 84. Schneemelcher states that Kersten’s work is based on “fantasy, untruth and ignorance (above all in the linguistic area)”
  54. ^ The Site Map of the Grave attested by a Jewish Scholar Suleman Yousaf Ishaq on 12 June 1899 . Mirza Ghulam Ahmad , Kashti Noah, page 78, in Hebrew. [4]
  55. ^ Review of Religions Ahmadiyya Community Srinagar 1983 Volume 78 – Page 32 “As one reads the legends of Yuz Asaf gathered by the Ahmadiyya from sources as far apart as Iran and Sri Lanka – the conviction … While the stone cover of the tomb is of Muslim date, underneath is a more ancient burial aligned east-west.”
  56. ^ Trevor Drieberg -Jammu and Kashmir: a tourist guide – 1978 Page 99 “To the people of Rozabal, this is the tomb of Yuz Asaf, the name under which Christ is said to have lived in Kashmir. … on the mountain pointing east-west like Jewish graves is called the shrine of the Prophet of the Book by inhabitants of the “
  57. ^ Kammaaluddin wa Tamaamum Ni’ma English translation
  58. ^ The India magazine of her people and culture Volume 3 1982 – Page 57 “there an old tomb, blackened by time, which bears the signs of a recent It. The tomb, as all Jewish tombs t, is oriented East-West. … Yuz Asaf – the oriental historian says – preached to the people in parables and on page 327 p the Kamal-ud-Din, a parable »hich”
  59. ^ Ibn Babuwayah Bombay Arabic edition, Kamal-ud-Din English translation section Kamaaluddin wa Tamaamun Ni’ma p275
  60. ^ Dean R. Eyerly Between Heaven & Hell: The Historical Jesus 2010 Page 106 “In 2004, the BBC aired a special called Did Jesus Die? In this documentary, biblical scholars and scientists concluded “that is certainly a possibility.” “
  61. ^ The Hidden Story of Jesus, c. 1:02:00, as Prof. Fida Hussnain
  62. ^ O’Collins, Gerald (November 2008). “The Hidden Story of Jesus”. New Blackfriars89 (1024): 711. doi:10.1111/j.1741-2005.2008.00244.xJSTOR 43251281.
  63. Jump up to:a b Miller, Sam (27 March 2010). “Tourists flock to ‘Jesus’s tomb’ in Kashmir”. BBC. Retrieved 27 November 2010.
  64. ^ Chhibber, Mini Anthikad (14 September 2010). “Lining up the thrills”The Hindu. Retrieved 23 September 2019.
  65. ^ “Jesus Christ: Was The Savior Buried In Kashmir, India?”International Business Times. 24 December 2013. Retrieved 23 September 2019.

Who is Khwaja Nazir Ahmad (1897–1970)?

Khwaja Nazir Ahmad was the son of the famous Lahori-Ahmadi and MGA’s personal lawyer, Khwaja Kamal ud Din. He wrote the famous, “Jesus in Heaven on Earth” (1952) which was published from the Woking, UK and Lahore, Pakistan. It immediately banned by the governor of the Punjab in April of 1953, the Lahori-Ahmadi’s then won a court case and got it re-published in Pakistan in 1956 (see the foreward). Khwaja Nazir Ahmad’s uncle was Khwaja Jamal ud Din, who worked in Jammu on behalf of the British government from at least1905 to the 1930’s. In the 1990’s, a famous professor (Pappas) accused Ahmadi’s and specifically Khwaja Nazir Ahmad  and his famous book of academic dishonesty. Academic reception of all Ahmadi’s who conducted research works has been highly critical – academics dismissing these claims includes Günter GrönboldWilhelm SchneemelcherNorbert KlattPer Beskow, and Gerald O’Collins.[12]

In 1953, in court, the Lahori-Ahmadi, Khwaja Nazir Ahmad confirms that Allama Muhammad Iqbal joined Ahmadiyya formally in 1897 (See “Dr. Sir Muhammad Iqbal and the Ahmadiyya Movement” by Hafiz Sher Muhammad {A Lahori-Ahmadi}, see page 9).

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Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

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#yuzasaf #rozabal #jesusinindia

In 1909, 1921 and 1929, the Ahmadiyya Khalifa went to Jammu and Kashmir

Before his Khilafat, in 1909, Mirza Basheer ud Din Mahmud Ahmad visited Jammu and Kashmir, he traveled with Mirza Bashir Ahmad, Maulvi Sarwar Shah and Mir Muhammad Ishaq. On 25 June 1921: the Ahmadiyya set out for his tour of Kashmir, which lasted a few months (see al-hakam archives). he had spent 2-3 months, until mid-september, he stayed in Srinagar for a while also, but mostly in Nasnoor. Per the order of the Khalifa, the village name changed from Nasnoor to Asnoor. The Khalifa also celebrated Eid Al-Adha there and led lots of Friday Sermons. The Khalifa also ordered the Ahmadi’s to change their style of dress from a Kashmiri style to a Punjabi style. There were also Ahmadi’s in a nearby village called Koreal, their names were Muhammad Ibrahim Ju, Hasan Ju, and Ghulam Muhammad Ju. Abdul Hayee Sayyed, the interviewer, is also from this village, as well as his father and grandfather. They all seem to be connected, all these “Ju” brothers (5 of them) seem to have become Ahmadi missionaries. Khwaja Ghulam Abdul Ghaffar remembers meeting the Khalifa in 1921, he was only 5 years old and he was ordered to put money in the Khalifa’s hand. MGA’s wife was also there in 1921, as well as Mirza Nasir Ahmad. The Khalifa and his mother visited many small-city/villages, like Abshar, Aharabal, Kausar Nag. There is a famous story, that the Khalifa’s mother also traveled to Kausar Nag with the Khalifa. Khwaja Ghulam Abdul Ghaffar’s father (Khwaja Abdul Qadir Dar) carried MGA’s wife up to Kausar Nag on his shoulders. By 2019, there seem to 4 additional villages in the south area of Kashmir that have a significant Ahmadi population (roughly 10,000 per Ahmadiyya sources), Reashinagar village, also spelled Reshnagri, see the google map page herein, Abdur Rahman Itu is the President of this Ahmadiyya village, which is reported as the largest Ahmadiyya village in Kashmir. Another village is Shurat village in Kulgam. Kulgam is a huge city center, Ahmadi’s seem to be located only in the village of Shurat, however, they may have spread around.There lots of young Ahmadi’s who are serving in the police and are teachers for the government of India, much to the consternation of the local Muslim community. There are 5 Ahmadiyya run schools in South Kashmir, mostly in these small villages. Basharat Ahmed Dar, village head of Asnoor is the official Ahmadiyya representative for his village, he seems to be a descendant of Khwaja Abdul Ghaffar Dar. The last two Ahmadi-only villages are Kani pora and Yari pora, both of these villages fall into to the Kulgam district, not much is known of these small and obscure villages. There is also an Ahmadiyya place of worship just north of Rajouri, its called Mosque Dehri Ralyote. This seems to be a new mosque, built in the past 40 years, we are unsure who had it built. There is also an ahmadi place of worship called Masjid Fazl in Poonch, Kashmir, India. We are unsure how many Ahmadi’s are there in the old town area of Poonch. There is also one Ahmadiyya mosque in Srinagar, Kashmir. There is a companion of MGA who was from Uri, Kashmir, Sayyid Nasir Shah, Sub-
Overseer, Uri, Kashmir, he was the #240th person to accept Ahmadiyya (See Dard), per Ahmadiyya sources, his lineage is unknown, he became an Ahmadi as early as 1891, since he was present at the first ever Jalsa Salana, see #25.

In July of 1929, the Khalifa set out towards Kashmir from Qadian with his entourage. He was on his way to Srinagar, Kashmir. In that time-frame, there was lots of flooding in Srinagar, thus, the Khalifa acquired a house boat and seems to have lived there with his entourage. He would end up staying for 3 months, most likely to avoid the heat of Qadian. The Khalifa began his journey towards Qadian in late September of 1929.  The online archives of the Al-Hakam tell us that on 30 September 1929, the Khalifa delivered a speech in Jammu, Kashmir. He arrived in Qadian the very next day on Oct 1st, 1929. Khwaja Ghulam Abdul Ghaffar remembers that in 1929, in this same era, he traveled from Qadian to Srinagar with his father. Khwaja Ghulam Abdul Ghaffar reports that Nawab Muhammad Ali Khan had bought a house in Srinagar some years earlier close to Sanwar Bagh. Nawab Muhammad Abdullah Khan was also there. Seth Muhammad Ismail owned the Majestic hotel there also, he was also an ahmadi. Since there was no Ahmadiyya mosque in Srinagar in that era, the Khalifa led the prayers at the Majestic Hotel, which seems to be a hotel on a lake a huge houseboat. Khwaja Ghulam Abdul Ghaffar remembers praying there behind the Khalifa. Khwaja Ghulam Abdul Ghaffar  also remembers how there was a huge debate between the Lahori-Ahmadi’s and the Qadiani-Ahmadi’s in Srinagar, from the Qadiani-side it was a new mullah who had just graduated from Qadian with his Maulvi-fazl degree, he debated vs. Syed Mudassir Shah (Lahori-Ahmadi).

The Khalifa sent countless numbers of Ahmadi’s to Kashmir to work as lawyers, newspaper editors and doctors. This was part of the Khalifa’s job as the President of the All-India-Kashmir-Committee.

In 1934, the Khalifa sent Mufti Muhammad Sadiq to investigate further into the tomb of Yuz Asaf. By 2019, there seems to be a very small amount of Ahmadi’s in Jammu, less than 100. However, in Asnoor, even in 2019, there seems to still be an ahmadiyya school there.

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21-27 June


The groundwork for the research on Jesus’ tomb was laid by the Promised Messiah (as) – Hazrat Mufti Muhammad Sadiq Sahib (ra) then conducted further investigations

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Interview Khwaja Abdul Ghaffar Dar sahib (Part 1 of 2)

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Who is Molvi Muhammad Abdullah Vakil? Died in 1946 as a Bahai

Molvi Muhammad Abdullah Vakil was a lawyer who lived in Kashmir and the Punjab from roughly 1880 to 1948. He seems to have been an Ahmadi from very early on (the 1890’s), his father was Muhammad Siddique Lone and he belonged to the Gatipora area of Shopian, Ahmadi’s claim that he was really from Rajouri, India. He appears to have been friends with Haji Umar Dar, who’s village was 10 miles from the Shopian area. However, he is not mentioned in the famous list of 313 Ahmadi’s in 1896. Per Khawaja Ghulam Abdul Ghaffar, he completed his Munshi Fazl degree in Qadian (year unknown). He became a teacher at the famous Talim ul Islam High School in Qadian and was even the teacher of MGA’s sons.

He appears in Ahmadiyya history in 1898 as he allegedly tells MGA that the tomb of Yuz Asaf actually belongs to Esa (as) (see page 17), 40+  years (in 1946) later he tells the world how MGA edited his letter and lied about the entire incident. In 1931, he started the famous “Reading Room” in Kashmir. He also worked closely with Shaikh Abdullah, the Lion of Kashmir in the Kashmir riots of 1931 which led to the Glancy commission report and forced the Prime Minister to resign. In the 1930’s and when he died, his family specifically had to clear up the issue of whether he was an Ahmadi or not. His son was Molvi Bashir. By the early 1940’s, he seems to have become a Lahori-Ahmadi. He died in 1948, as a member of the Bahai’s (see the Bahai World, online 1981 edition, see pages 515-516).

His wives?
Per Khawaja Abdul Ghaffar Kashmiri, he had 2 wives (at the 24:00 mark). They were the sister’s of Khwaja Abdur Rahman.

He wrote his own biography
Most of his biography online comes from his book, “Hamara Adab”. As well as Shaikh Abdullah’s book, “Aatish-e-Chinar”. His connections with Ahmadiyya are heavily mentioned in these 2 sources. See also, “Tareekh-Jung-e-Azadi-Kashmir” by Munshi Nazir ud Din.

MGA and his team concocted many stories about Islam and the many religions of the world.  Their most embarrassing embellishment is the story of Yuz Asaf.  We have already connected a person by the name of Khalifa Noorudin Jamooni (not to be confused with Maulvi Noorudin), who was also involved in concocting this embarrassing story. John Rippon was correct when he called Ahmadi’s as academically dishonest. Max Muller also refuted Jesus in India. Pappas also called Mirza Ghulam Ahmad and his team as academically dishonest.  MGA and his team of writers publishes an edited letter from Maulvi Abdullah to MGA in terms of the Yuz Asaf grave. This letter was published in MGA’s 1898 book, “Raz i Haqiqat” in english as “A Hidden Truth”. 40+ years later he wrote about how MGA edited his letter and mis-represented him about this tomb.

On October 29-30th, Syed Muhammad Sarwar Shah and Maulavi Abdullah Kashmiri were to represent the Ahmadis at a debate, and Maulavi Sanaullah the other party. The debate was held in the open under a banyan tree. There were only three Ahmadis at the debate and over 600 non-Ahmadis were present. Maulavi Sanaullah Amritsari told the villagers that the Ahmadis were afraid of debates.

1902–November 2nd
Molvi Abdullah and Sarwar Shah arrive at Qadian and give MGA the report of what happened with the debate with Sanaullah.

1902–November 15
MGA publishes his famous book, “Ijaz i Ahmadi“, which mentions Molvi Abdullah and Sarwar Shah‘s debate of October. MGA also publishes a reward announcement, which is silly and absurd.

He started the famous “Reading Room” in Kashmir. He also worked closely with Shaikh Abdullah, the Lion of Kashmir in the Kashmir riots of 1931 which led to the Glancy commission report and forced the Prime Minister to resign. The martyrs of July 13, 1931 were taken to Jamia Masjid after the police opened fire and 22 people were killed and hundreds injured. The bodies of the martyrs were laid in the shrine compound of Khawaja Naqashband Sahab R.A Khawaja Bazar Srinagar where Sheikh Abdullah, Mirwaiz Maulvi Muhammad Yusuf Shah and other leaders started delivering speeches against Maharaja Hari Singh.  Molvi Abdullah was the lawyer for Shaikh Abdullah in court.

He becomes a Lahori-Ahmadi (at the 24:00 mark).  

1945–Maulvi Abdullah wrote to the Ahmadi Khalifa exposing how his letter was edited
In response to MGA, Molvi Abdullah Kashmiri added a chapter Sholatunnar (Flame of Hellfire) in his Risal Mayar e Haq and catagorically denied to have reported this. He said in his letter of 1898 he never reported the grave to be of Essa a.s rather it was the MGAQ’s own fabrication. Mirza sb published his letter in his book Raaz e Haqiqat (1898). He said he does not know why his letter was amended. All he knows is that his letter did not contain what MGAQ has published.

Molvi Abdullah Kashmiri Says Mirza did not stop here but he sent letters to Egyptian Scholars containing this fabricated story of Yuz Asaf grave being the grave of Esa on the authority of my report and bearing witnesses of prominent Ulema of Kashmir including Mirwaiz Molvi Rasul all of whom were Sunni and believed Esa as to have been ascended to skies. This sent a wave of shock among Egyptian scholars like Allama Rasheed Raza of Egypt mentioned it in his book. But all it was a fraud by MGAQ.

On this denial by Molvi Muhammad Abdullah Kashmiri the Mirzai party objected as to why he remained silent for a long period of time. He says that he had become a blind in the love and affection of Masih e Maoud. The high status of Masih e Moud did not give him courage to say something on it.

However, on 25-10-1945 he wrote a letter to the Khalifa Mirza Basheer ud Din Mahmud Ahmad seeking clarification as to why Mirza sb amended his letter, he asked him to provide references vide his reply dated 14-11-1945. The requisite references were provided to him. However he did not respond to it ever. Molvi Abdullah Kashmiri says if the scholars of Kashmir like Mirwaiz confirm that this grave of Yuz asaf is the grave of Essa a.s, he would publish his apology and pay a fine of Rs 500/- to Mirzaiyya.

1948–April 12th
He dies.  He was buried in a Muslim cemetary in Barzulla, which is close to the famous Jamia Masjid. He was buried with all the religous rites of a member of the Bahai, he seems to have been a secret member of theirs for many years. In the 1981 edition of the Bahai’ world, he is mentioned on pages 515-516.

His book–1945
Sholatun Naar aur Maqbara Khanyar by Molvi Abdullah Wakeel

Sholatun Naar aur Maqbara Khanyar by Molvi Abdullah Wakeel

The relevant scans

Some additional books

Index – Introduction by Mr Kondu

Book 1 – Khabr al-Sahih un Qabr al-Maseeh by Ibrahim Sialkoti, 1910

Book 2 – Tardeed-e-Qabr Maseeh der Kashmir by Munshi Pir Bakhsh 1920

Book 3 – Hazrat Maseeh kee qabr Kashmir Mein Nahee by Molvi Habibullah, 1933

Book 4 – al-Ta’aruf ba Yuz Asuf by Nurul Haq Alvi

Book 5 – Halaat Yuz Asuf by Mohammed Shah, Mufti and Historian

Book 6 – Maqbara-e-Ahmadiyyat – Maulana Saaduddin Atiq

Book 7 – Sholatun Naar aur Maqbara Khanyar by Molvi Abdullah Wakeel

Book 8 – Srinagar Kashmir aur Maseeh Qadiani

The work of Shams ud Din
Recently, an Ex-Ahmadi, Shams ud Din researched this topic and posted his results. Shams ud Din found the book “Rahul ul Hayat” by Allama Muhammad Bakir, there is an urdu translation called, “Ainul Hayat”. On page 361, it is written that Yuz Asaf had a father in Kashmir. This immediately cancelled Yuz Asaf becoming Esa (As), since Esa (as) historically never had a father. Yuz Asaf was the son of a King and was able to live a life of excess. MGA never mentioned any of this. Yuz Asaf’s dad was a drunkard, and even prayed to idols.

A free download of Ainul Hayat
Ainul Hayat

The tombmaster website, roughly 1992–2002
It is a strange coincidence that a few years back another very vocal proponent of Grave of Jesus in Kashmir, Mr. Abu Bakr – the Tombmaster, also embraced Bahaism when he lost faith in Mirza Ghulam Ahmad Qadiani. He created and operated a now defunct website called tombmaster. He was a Qadiani-Ahmadi and on this website, he supported the Ahmadi belief that Yus Asaf=esa.

Links and Related Essays

Interview Khwaja Abdul Ghaffar Dar sahib (Part 1 of 2)

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil,_Srinagar

BSNL launches high-speed Bharat Fibre FTTH in Pulwama

A Hidden Truth

#molviabdullahvakil #kashmir #shopian #asnoor #ahmadiyyainkashmir #ahmadiyyainasnoor #ahmadiyyafactcheckblog #ahmadiyya

Who is Mohammad-Baqer Majlesi?

He is the author of the famous book about Yuz Asaf, which destroys the Ahmadiyya theory that Yuz Asaf= Esa (as). Mohammad Baqer Majlesi (1627–1699) (Persianعلامه مجلسی‎ Allameh Majlesi; also Romanized as: MajlesiMajlessiMajlisiMadjlessi), known as Allamah Majlesi or Majlesi Al-Thani (Majlesi the Second), was a renowned and very powerful Iranian Twelver Shi’a cleric, during the Safavid era. He has been described as “one of the most powerful and influential Shi’a ulema of all time”, whose “policies and actions reoriented Twelver Shia’ism in the direction that it was to develop from his day on.”[1]

Ahmadi’s quote his book, Bihar al Anwar when they use the argument that the great Jihad is vs. one’s self.  His name can also be spelled as Allamah Muhammad Baqir al-Majlisi.

Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
#yuzasaf #rozabal #jesusinindia

Some of his books



  • Bihar al-Anwar (“Seas of Light”) in 110 volumes.
  • Reality of Certainty[12]
  • Mirror of Intellects, a 26-volume commentary.
  • Shelter of the Upright People, a 16-volume commentary.
  • Provisions for the Hereafter
  • A Gift for the Pilgrims
  • Essence of Life
  • Adornment of the Pious[13]
  • Al-Fara’edh al-Tarifah

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