Roza Bal
From Wikipedia, the free encyclopedia
Roza Bal shrine – The sign reads "Ziarati Hazrati Youza Asouph and Syed Nasir-u-Din."
[clarification needed]
The
Roza Bal or
Rauza Bal or
Rozabal (Kashmiri: रोज़ाबल or रौज़ाबल (Devanagari), Urdu: روضة بل) is the name of a shrine located in the Khanyaar quarter in
Downtown area of
Srinagar in
Kashmir. The word
rauza means tomb, the word
bal means place, often a landing place by a lake, hence "place of the tomb."
[1][2][3][4][5] Locals believe a sage buried there is
Yuzasaf or Yuz Asaf (or Youza Asouph), and Mir Sayyid Naseeruddin.
Originally a center of Buddhism, Hinduism, and Shaivism for a
thousand years before Islam. In 1894 a convert from Judaism to Orthodox
Christianity named
Nicolas Notovitch
(1858 to 1916) published a book "Life of Saint Issa, Best of the Sons
of Men" in French. It describes a gospel discovered at a Hermis Buddhist
monastery in Ladakh, about the missing life of Jesus in fourteen
chapters. This provoked interest because the shrine was relatively
unknown until the founder of the
Ahmadiyya Muslim Community,
Mirza Ghulam Ahmad, claimed in 1899 that it is actually the tomb of
Jesus.
[6]
This belief is shared by many Ahmadis today, though the local Sunni
caretakers of the shrine believe that "the theory that Jesus is buried
anywhere on the face of the earth is blasphemous to Islam."
[7]
Building
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 Shias 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
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] The Sunni Muslim authorities at the shrine believe Youza Asouph and Mir Sayyid Naseeruddin to be Muslim holy men.
[citation needed]
History
Buddhist and Hindu period
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."
[12]
Muhammad Dedamari, 1747
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]
Court case 1770
A court case was brought mentioning the shrine in 1184AH/1770AD:
[18]
The Seal of The Justice of Islam Mullah Fazil 1194-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."
[19] 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).
[20]
Indo-Pakistan War, 1965
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.
[21]
Ahmadiyya claims regarding the shrine
Mirza Ghulam Ahmad
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" ;,
[22] Ahmad says, may very fittingly apply to the Valley of Kashmir.
[23][24] A Narration from the Islamic prophet,
Muhammad, is also referred to in support of this interpretation of Quran 23:50 by the Ahmadiyya.
[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
Khwaja Nazir Ahmad
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
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 Kashmir,
Christ 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 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] This is supported by the reference from Ibn Babuwayah's version of the Yuzasif-Siddhartha story in
Kamal-ud-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
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 Pagels,
Peter Stanford,
John Dominic Crossan,
Paula Fredriksen, Father
Jerome Murphy-O'Connor,
Tom Wright, Thierry LaCombe (French
Knights Templar conspiracy theorist),
Richard Andrews,
James Tabor,
Steve 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]
On Christmas Day 2007
Channel 4 showed the documentary
The Hidden Story of Jesus presented by
Robert Beckford, which included filming inside the shrine of Roza Bal, and among those interviewed for the documentary was
Fida Hassnain. Robert Beckford remained open-minded to the possibility that Yuz Asaf was Jesus.
More recently the tomb at Roza Bal began to gain popularity among western tourists as the possible tomb of Jesus.
[61] 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.
[61] The novel
The Rozabal Line
by Ashwin Sanghi makes reference to the shrine. In 2010, a 53-minute
documentary was launched by the Indian film director Rai Yashendra
Prasad with the name
Roza Bal Shrine of Srinagar.
[62]
See also
References
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."
 |
Wikimedia Commons has media related to Roza Bal. |
Coordinates: 
34°05′39″N 74°48′59″E
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 ..."
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 ..."
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."
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 ..."
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)."
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."
map
J.
Gordon Melton The Encyclopedia of Religious Phenomena – Page 337 – 2007
"It stands in front of a Muslim cemetery in the Kan Yar 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 ...."
Three Testaments: Torah, Gospel, and Quran edited by Brian Arthur Brown 2012, ISBN 1442214929 Rowman & Littlefield page 196
"Did Jesus die?". BBC. Retrieved 25 May 2009.
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."
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.
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"
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."
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."
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."
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.
Per Beskow in the 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 ..."
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 ..."
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."
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]
The Quran 23:50, may apply to Kashmir. Book "Ijaz e Ahmadi (Zameema Nazool ul Mahih)", (p.23) (RK Vol 19, page 127 [2]
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]
A
narration from the Holy Prophet 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.
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)."
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
Merriam Webster's Collegiate Encyclopedia by Mark A. Stevens (Jan 2001) ISBN 0877790175 page 26
Focus on Jesus by Gerald O'Collins and Daniel Kendall (1 September 1998) ISBN 0852443609 Mercer Univ Press pages 169–171
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."
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."
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
..."
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"
Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices Second Edition, ISBN 978-1-59884-203-6 ABC-CLIO page 55
Islam and the Ahmadiyya Jama'at: History, Belief, Practice by Simon Ross Valentine (14 October 2008) Columbia University Press ISBN 0231700946 page 28
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"
Jesus in India by Mirza Ghulam Ahmad (1 July 2003) ISBN 1853727237 pages iv–v
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) (First Edition. EPub Edition. ed.). New York: HarperCollins e-books. pp. 282–283. ISBN 978-0-06-207863-6. Retrieved 8 September 2011.
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."
All the People in the Bible by Richard R. Losch (1 May 2008) Eerdsmans Press ISBN 0802824544 page 209
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
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......"
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 .."
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
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 ..."
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 "
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)"
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."
Arifkhan.co.uk "Historical Sources" New Ahmadi website redirecting from tombofjesus.com in earlier article references
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."
Jesus Lived in India: His Unknown Life Before and After the Crucifixion by Holger Kersten 1981 ISBN 0143028294 Penguin India
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."
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)"
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]
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."
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 "
Kammaaluddin wa Tamaamum Ni'ma English translation
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"
Ibn Babuwayah Bombay Arabic edition, Kamal-ud-Din English translation section Kamaaluddin wa Tamaamun Ni’ma p275
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.” "
Miller, Sam (27 March 2010). "Tourists flock to 'Jesus's tomb' in Kashmir". BBC. Retrieved 27 November 2010.
end quote from:
https://en.wikipedia.org/wiki/Roza_Bal
en.wikipedia.org/wiki/Roza_Bal
The Roza Bal or Rauza Bal or Rozabal (Kashmiri: रोज़ाबल or रौज़ाबल (Devanagari), Urdu: روضة بل) is the name of a shrine located in ...
1 comment:
Excellent article but missed the research of Suzanne Olsson in her book "Jesus in Kashmir, The Lost Tomb" which reveals entirely new and original research not associated with any of the above sources, including how Gondopharnes and the Magi were from the House of Suren in present day Afghanistan- and chose all kings in the Parthian Empire including Jesus. Secondly, why has the author of this article failed to mention that families live in Kashmir who once had control over the tomb but were somehow pushed aside.They claim to have family documents and a family lineage directly back to Yuz Asaph, who they claim is indeed Jesus. This is why Olsson began her DNA Project. Third, why no mention of the artifacts associated with this tomb? They are the most critical evidence supporting the tomb of Jesus.
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