La tomba di Gesù e i documenti

 

Mention of Jesus in the Ninth Book of the Hindu Puranas, the Bhavishya Maha Purana

 

"The Bhavishya Mahapurana" is perhaps the most important document on earth documenting the sojourn of Jesus Christ in India. The section shown above includes verses 16-33 [shaded in grey] of the third khanda of the Pratisarga parvan of the Bhavishya Mahapurana, and mentions the meeting of King Shalivahana with Jesus Christ. The language is Sanskrit.

 

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There are eighteen books of the Hindus called the Puranas. The ninth book, the Bhavishya Mahapurana , records an encounter of King Shalivahana  with Jesus Christ near Srinagar long after the crucifixion. In contrast to the Gospels, the exact date of this book is clearly known. It was compiled by Sutta  in the year 3191 of the Kaukikia Era. That corresponds to the year 115 AD. (Jesus Christ is believed to have died at age 120, so this account was compiled five years before his death). Alongside the oral tradition of The Followers of Jesus in Afghanistan, this written account is perhaps the most important of any of the documents recording the presence of Jesus long after the crucifixion, because it was written while Jesus, according to the theory, would still have been alive.

Christian scholars state that the only extant Gospels possibly dating to the first century are Matthew, Mark, Luke, John and Thomas. But they theorize that there may also have existed a Q document [see the discussion in the Buddhist link] that pre-dated these Gospels, and served as the source material for at least Matthew and Luke. This Q document is not available anywhere today. Though scholars assume its existence, we cannot know for certain whether it actually existed prior to the compilation of the Gospels. So the Bhavishya Mahapurana is an extant book that reveals information about Jesus Christ during his lifetime. So it can be suggested that the Bhavishya Mahapurana stands as a more reliable document than any of the Gospels, as it was not derived from a “Q” document, but is an original text. This is a very striking account:

"Shalivahan, who was a grandson of Bikrama Jit, took over the government. He vanquished the attacking hordes of Chinese, Parthians, Scythians and Bactrians. He drew a border between the Arians and the Mleacha (= non-Hindus), and ordered the latter to withdraw to the other side of India. One day, Shalivahan, the chief ot the Sakyas, went into the Himalayas. There, in the Land of the Hun (= Ladakh, a part of the Kushan empire), the powerful king saw a man sitting on a mountain, who seemed to promise auspiciousness. His skin was fair and he wore white garments.

"The king asked the holy man who he was. The other replied: 'I am called a son of God, born of a virgin, minister of the non-believers, relentless in search of the truth.' The king then asked him: 'What is your religion?' The other replied, 'O great king, I come from a foreign country, where there is no longer truth and where evil knows no bounds. In the land of the non-believers, I appeared as the Messiah. But the demon Ihamasi of the barbarians (dasyu) manifested herself in a terrible form; I was delivered unto her in the manner of the non-believers and ended in Ihamasi's realm.

"'O king, lend your ear to the religion that I brought unto the non-believers: after the purification of the essence and the impure body and after seeking refuge in the prayers of the Naigama, man will pray to the Eternal. Through justice, truth, meditation and unity of spirit, man will find his way to Isa in the center of light. God, as firm as the sun, will finally unite the spirit of all wandering beings in himself. Thus, O king, Ihamasi will be destroyed; and the blissful image if Isa, the giver of happiness, will remain forever in the heart; and I was called Isa-Masih.' After the king heard these words, he took the teacher of the non-believers and sent him to their pitiless land."(verses 16-33 of the third khanda of the Pratisarga parvan of the Bhavishya Mahapurana)

 

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Here again we see a teaching similar to the Gnostic, Buddhist and Afghani versions that we studied earlier, with Jesus here stating that personal acts involving prayer, self-purification, the practice of truth and justice and the practice of meditation would bring human beings to God. In none of those four versions has Jesus spoken about himself as the object of worship or as a mediator through which one must go in order to reach God. And again, this idea is contrary to today’s Christian teachings.

The reader will notice above that the “holy man” used the indefinite article, “a” in describing himself as, “a son of God.” Recall the discussion on the Nazarenes (Ebionites) in the Jesus link in which we quoted verses of the Old Testament that mention Israel, Solomon, and David as God’s “sons.” As stated there, the Nazarenes referred to Jesus as “son of God,” and they used that appellation to describe his spiritual status, not his literal position as the sole Son of God. Also recall the previous section on The Followers of Jesus where the head of that community, Abba Yahya, said that Jesus bore the appellation, son of God, “because he had attained that rank through his goodness and sacrifices.”

Kersten states that the name “Isa,” or “Issa”, derives from the Syrian, Yeshu (Jesus), “being altered to conform to Musa (=Moses).” What is striking about the above account is that Jesus is mentioned by the name that he is known by in the scripture of Islam, the Quran. But the above document was compiled hundreds of years before the Quran was written. Also, the above document was written in Sanskrit—the language of the Hindus, a totally different religion. Since the name Isa appears in an ancient Hindu document as well as in the scripture of Islam, apparently it was a name by which Jesus was known in the East.

Although Kersten states that “Isa” is derived from the Syrian, Yeshu, the above verses seem to use the name Isa as an attributive name, and not as the actual personal name of Jesus. The reader will note that he stated: “…man will find his way to Isa in the center of light.” Then later he refers to himself as Isa-Masih—the Isa Messiah. So, could the word Isa actually have meant some kind of attribute of the Divine? Had this holy man been sent as the “Isa Messiah” to reestablish this special Divine attribute in those to whom he ministered? He defines Isa as, “the giver of happiness,” and does not seem to refer to himself by the name Isa. In short, he is the Messiah of Isa, or he is the Messiah for Isa. It seems that his mission was to teach spiritual practices that would lead to Isa, the giver of happiness, with the words “giver of happiness” being an attribute of God. As he states, “Through justice, truth, meditation and unity of spirit, man will find his way to Isa in the center of light.” It appears that Jesus Christ was teaching a spiritual prescription for finding happiness “in the center of light,” and the words “center of light” must certainly have been metaphorical for the Divine—for God. The word “light” refers not only to physical light. In religious literature of various religions, the word light refers to guidance. So the “center of light” or the center of all guidance would be God.

The reader will also notice the transliteration of the Sanskrit verses of the Bhavishya Mahapurana.  This has not appeared at any other website or in any Jesus-in-India book (except Saving the Savior). You will note in the transliteration that the name, “isa masi” is clearly recorded in the first line of verse 26, and we have highlighted the name in bold type. Please note that verse numbers have been placed at the end of a given verse. So, verse 26 runs for two lines, and the actual number has been placed at the end of the verse on the second line. You will also note the name, “isa masiha” in the second line of verse 31, again in bold type.

 

Mention of Jesus in the Rauzat-us-Safa

 

Jesus was mentioned in a Persian historical work known as the Rauzat-us-Safa, written by Mir Muhammad Bin Khawand in 1417 A.D. The complete title of that book is, Rauza-tus-Safa fi Sirat-ul-Ambia wal Muluk wal Khulafa (Gardens of Purity concerning the biography of the Prophets and Kings and Caliphs). It was published later, in the year 1852 AD, in Bombay. In this book, he mentions a tradition regarding a visit by Jesus and Mary to Nasibain.

“Jesus (on whom be peace) was named the “Messiah” because he was a great traveler. He wore a woolen scarf on his head and a woolen cloak on his body. He had a stick in his hand; he used to wander from country to country and from city to city. At nightfall he would stay where he was. He ate jungle vegetables, drank jungle water, and went on his travels on foot. His companions, in one of his travels, once bought a horse for him; he rode the horse one day, but as he could not make any provision for the feeding of the horse, he returned it. Journeying from his country, he arrived at Nasibain. With him were a few of his disciples whom he sent into the city to preach. In the city, however, there were current wrong and unfounded rumors about Jesus (on whom be peace) and his mother. The governor of the city, therefore, arrested the disciples and then summoned Jesus. Jesus miraculously healed some persons and exhibited other miracles. The king of the territory of Nasibain, therefore, with all his armies and his people, became a follower of his. The legend of the ‘coming down of food’ contained in the Holy Quran belongs to the days of his travels.”

 

Mention of Jesus in Ikmal-ud-Din

 

The author of Ikmal-ud-Din (the original title is, Kamal-ud Din wa Tmam-un Nimat fi Asbat-ul-Ghaibat wa Kashf-ul-Hairet), is Al-Shaikh Al-Said-us-Sadiq Abi Jaffar Muhammad Ibn-i-Ali Ibn-i-Hussain Ibn-i-Musa Ibn-i-Baibuyah al-Qummi, who died in Khorasan in 962 AD. He was a scholar who had traveled to many countries in order to research material for his book. He mentions the travels of Jesus Christ (Yuz Asaf) to Kashmir:

“Then Yuz Asaf, after roaming about in many cities, reached that country which is called Kashmir. He traveled in it far and wide and stayed there and spent his (remaining) life there, until death overtook him, and he left the earthly body and was elevated towards the Light. But before his death, he sent for a disciple of his, Ba’bad, by name, who used to serve him and was well versed in all matters. He expressed his last will to him and said: ‘My time for departing from this world has come. Carry on your duties properly and turn not back from truth, and say your prayers regularly.’ He then directed Ba’bad to prepare a tomb over him (at the very place he died). He then stretched his legs towards the West and head towards the East and died. May God bless him.”

 Yuz Asaf taught in parables in the same manner as the Bible records that Jesus taught. Here is a sample of a parable of Yuz Asaf’s that parallels the famous sower-of-seeds parable mentioned by the Gospels:

“When a sower goes to sow and sows, some seeds fall by the wayside, and the birds pick up the seed. Some fall upon stray land, and when they reach the stony foundation they wither away. Some fall among thorns and grow not: but the seed that falls on the good land, grows and brings forth fruit. By the sower is meant the wise, by the seed is meant his words of wisdom. The seeds picked up by birds mean those people who understand not. The seeds on the stony ground are like the words of wisdom that go in one ear and out of the other. The seed that fell among the thorns are like unto those who hear and understand but act not accordingly. Other seeds which fall on good grounds are like those who hear the words of wisdom and obey.”

The Bible records Jesus’ sower parable in the following manner:

“And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But others fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.”

Now in our view, the sower parable from Ikmal-ud-Din is very important. First, from the earlier quote we see that Shaikh Sadiq recorded the travels of Yuz Asaf and his eventual arrival in Kashmir. Second, he also recorded one of the important parables of Yuz Asaf. Now since orthodox Muslims have always believed that Jesus Christ ascended to heaven, as we discussed in the Islam link, then Shaikh Sadiq would have no reason to even suspect that Yuz Asaf and Jesus Christ were the same person, simply because of the fact that he was a Muslim who believed in Jesus’ ascension. Even if such a notion had come to his mind, he would have immediately dismissed it, because to entertain such an idea would have been a violation of his religious beliefs.

Also, it is far from likely that Shaikh Sadiq would have inserted this story, deceitfully citing it as a Kashmiri tradition. It is very unlikely because of the fact that the scripture of Shaikh Sadiq was the Quran, not the Bible. The parable of the sower of the seeds does not exist in the Quran, so why would Shaikh Sadiq have taken a Biblical parable that has no connection whatsoever to his own religious tradition and inserted it into his account of Kashmiri tradition? Again, he certainly wasn’t trying to destroy Christian belief by suggesting that Jesus was in Kashmir long after the Crucifixion, because to do so, as we stated above, would have meant the destruction of his own religious beliefs as well, since both orthodox Muslims and orthodox Christians believe in the Ascension of Jesus Christ.

 

Mention of Jesus in the Buddhist book, Book of Balauhar and Budasaf (Yuz Asaf)

 

 It is believed that the name Budasaf [Bud-Asaf] and Yuz Asaf refer to the same person. An entire Buddhist Book of Budasaf exists which mentions Budasaf (Yuz Asaf) in Kashmir. It says of Budasaf:

“And he reached Kashmir, which was the farthest region at which he ministered, and there his life ended. He left the world and bequeathed his inheritance to a certain disciple called Ababid who had served him. Everything that he did was perfect. And he admonished him and said to him, ‘I have found a worthy shrine and decorated it and brought in lamps for the dying. I have collected the flock with the true face, which had been dispersed and to whom I was sent. And now I shall draw breath through my ascent from the world, by the separation of my soul from my body. Obey the commandments that were given to you, and do not deviate from the path of truth but keep firmly to it in gratitude. And may Ababid be the leader.’ He then commanded Ababid to level off the place for him; he stretched his legs out and lay down. Then, turning his head northwards and his face eastwards, he passed away.”

 The reader will note a discrepancy between the above Buddhist account of the death of Jesus Christ and that written in Ikmal-ud-Din. Whatever might be the explanation for why these accounts differ with regard to which direction Jesus faced his head just prior to the moment of his death, this is not to be confused, obviously, with the direction in which he was finally buried in the Roza Bal. The real sarcophagus containing the remains of Yuz Asaf in the Roza Bal lies underground and could at one time be seen through a small aperture. It is interesting that that sarcophagus faces the direction that is in accordance with Jewish custom—east to west. Even considering that the account in Ikmal-ud-Din was referring to the direction he lay at the time of his death, that account is in accordance with the direction of the sarcophagus of Yuz Asaf in the Roza Bal, and must be considered a correct one. Some orthodox Muslims claim that Yuz Asaf is an Islamic saint. This idea cannot be correct because the tradition of Yuz Asaf in Kashmir goes back long before the Islamic period.

 

Mention of Jesus in the Qisa Shazada Yuzasaph wo hakim Balauhar

 

The Qisa Shazada Yuzasaph wo hakim Balauhar (The Story of the Prince Yuzasaph and the Philosopher Balauhar) is another fascinating Urdu version of the Book of Balauhar and Budasaf that gives an account of the sojourn of Yuz Asaf in Kashmir. To see the Urdu document, click here. This document comes from the the Khuda Baksh Library in Patna, India. Patna is the capital of Bihar province. Khuda Baksh, the person for whm the library was named, was a lover of books who collected thousands of manuscripts and books. The serial number of this book in the library collection is 48293. The translation below is taken from page 131 of that book

"Departing from that town, he visited several other towns preaching to the people. At last he reached the capital city of Kashmir. Having settled there, he called all people towards the Kingdom of God. He stayed there in Kashmir till the last day of his life. At the moment [of his death] he called one of his disciples, who was known among the people by the name of Yabid. This disciple had served his master with much devotion and had obtained a high status in the spiritual succession. Now making his will, Yuzasaph said, 'Now at this last moment my spirit is ready to fly towards the Holy One. It is necessary for all of you to follow the Commandments of God. None should go towards the untruth leaving the truth. All of you should adhere to the prayers and hold fast to the truth.' After saying this, he breathed his last. Dear readers, much wisdom is contained in this story. Understand the hidden wisdom and follow moral and spiritual teachings so that desires for the material world are destroyed from your hearts." (Qisa Shazada Yuzasaph wo hakim Balauhar, p. 131)

 

Mention of Jesus in Tarikh-i-Kashmir

 

The Qisa Shazada Yuzasaph wo hakim Balauhar (The Story of the Prince Yuzasaph and the Philosopher Balauhar). This is another very interesting book that mentions the presence of Yuz Asaf in Kashmir. You will note above that this document comes from the Khuda Baksh Library in Patna, India. Patna is the capital of Bihar province. Khuda Baksh, the person for whom the library was named, was a lover of books who collected thousands of manuscripts and books during his life time. He established the famous Oriental Library. The number indicated in the document, 48293, is the serial number of this book in the library collection.

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 In his book, Tarikh-i-Kashmir, the historian, Mullah Nadri, made mention of Yuz Asaph, Jesus Christ, in Kashmir:

“After him his son Raja Akh (whose name was Ach), came to the throne. He ruled for sixty years. It is said that he founded the village (of) Achabaal in Kothar district. After him his son, Gopananda, took (the reigns of) Government and ruled the country under the name of Gopadatta. [During his reign] many temples were [built] and on top of Mount Solomon the dome [of the temple] became cracked. He deputed one of his ministers named Sulaiman, who had come from Persia to repair it. Hindus objected that he [the Minister] was an infidel [and belonged to] another religion.

“During this time Hazrat Yuz Asaf having come from Bait-ul Muqaddas [the Holy Land] to this holy valley proclaimed his prophethood. He devoted himself, day and night, in [prayers to] God, and having attained the heights of piety and virtue, he declared himself to be a Messenger [of God] for the people of Kashmir. He invited people [to his religion]. Because the people of the valley had faith in this Prophet, Raja Gopadatta referred the objection of Hindus to him [for decision]. It was because of this Prophet’s orders that Sulaiman, whom Hindus called Sandeman, completed [the repairs of] the dome. [The year was] Fifty and four. Further, on one of the stones of the stairs he [Sulaiman] inscribed: ‘In these times Yuz Asaf proclaimed his prophethood,’ and on the other stone of the stairs he also inscribed that he [Yuz Asaf] was Yusu, Prophet of the Children of Israel.

“I have seen in a book of Hindus that this prophet was really Hazrat Isa [Jesus], the Spirit of God, on whom be peace [and salutations] and had also assumed the name of Yuz Asaf. The real knowledge is with God. He spent his life in this [valley]. After his departure [his death] he was laid to rest in Mohalla Anzmarah. It is also said that lights of prophethood used to emanate from the tomb of this Prophet. Raja Gopadatta having ruled for sixty years and two months, [then] died…”

This is another very interesting recording. It shows that Mullah Nadri clearly gave an account of Yuz Asaf in Kashmir. He stated that Yuz Asaf came from the Holy Land, and that he proclaimed to be a prophet of the Children of Israel, or the Jews. Yet, up to that point, he had not equated this prophet with Jesus Christ. Then, as an objective historian, he recorded a Hindu tradition telling that Isa and Yuz Asaph were the same individual. And he recorded this Hindu tradition even though it was at variance with his own Islamic tradition.

It seems as though Mullah Nadri must have been influenced by this Hindu tradition in some manner. Rather than state that, “Of course my religion, Islam, says that Jesus ascended to heaven,” or just outright deny this Hindu tradition, or even worse, simply leave it out, he states, “The real knowledge is with God.” We think it is very significant that Mullah Nadri would not forcefully deny the tradition or even qualify it by airing his own religious views. Obviously, the Hindu tradition Mullah Nadri mentioned is the same one that records the meeting of King Shalivahana with Jesus Christ—the Bhavishya Mahapurana.

Also, you will notice that Mullah Nadri refers to Isa as the “Spirit of God.” This description of Isa as the “Spirit of God” seems to support our own view, expressed in the section on the Bhavishya Mahapurana, that the name Isa may not be a personal name but is instead attributive in nature.

 

Mention of Jesus in Tarikh-i-Kashmir (unknown author)

 

This document is called The Tarikh-i-Kashmir. The document mentions that Jesus Christ left Palestine to go to "the Holy Valley," a reference to Kashmir. The document states that "six days after his crucifixion, Jesus visited several places...and then left for [an] unknown destination."

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The author of this Tarikh-i-Kashmir  is unknown. Note that the document states that “six days after his crucifixion, Jesus visited several places.” To see the original Persian script, click here.

“In early writings, it is mentioned that seventy years after the demise of Alexander the Great, Jesus Christ was born. When he reached the age of thirty years, God raised him to the status of an apostle. At the age of thirty-three years, he proceeded from Palestine towards the Holy Valley [Kashmir]. It is mentioned in historical works that Jesus Christ reached Syria in company of his disciples and followers. It is written in authentic works that six days after his crucifixion, Jesus visited several places and met Zacharis and Mary and Disciples and then left for [an] unknown destination.”

 The reference to the “Holy Valley” is speaking of Kashmir, which has been called the Valley of Eternal Peace, and other such names.

 

Mention of Jesus in the Tarikh-i-Kabir Kashmir

 

"Tarikh-i-Kabir Kashmir" is a Persian work that mentions that Yuzu Asaf, the occupant of the Roza Bal, is believed to be Hazrat Isa, i.e., Jesus Christ. The above text is from Volume 1, page 34 of that work. The highlighted portion reads: "Khawaja Azam Didmari writes that in the past, a Prince who absorbed himself in prayers and piety attained the station of a Messenger and was sent to this land for guidance of the people. His name was Yuz-Asaph. After his death, he was burried here in Mohalla Anzmar near Khanyar."

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The Tarikh-i-Kabir Kashmir was published at Suraj Prakash Press in Amritsar, Punjab in 1902. On page 34 of Volume I of that work, Haji Mohiuddin  says the following [To see the original script, click here]:

“Syed Nasir-uddin Khanyari is much revered for spending his life in piety and prayers. He was buried in the famous shrine known as the Rozabal Tomb. His grave is located towards the south of the holy grave of a prophet. As such, the shrine is known as the Site of the Prophet. Khawaja Azam Didmari writes that in the past a Prince, who absorbed himself in prayers and piety attained the station of a Messenger [of God] and was sent to this land for guidance of the people. His name was Yuzu-Asaph. After his death, he was buried here in Mohala Anzmar near Khanyar.

 “Mulla Ahmad in his Asar-ul-Ikhyar has quoted that Sultan Zain-ul-Abidin deputed Syed Abdullah Bahaiqi as an Ambassador to Egypt and the Pharoah of Egypt deputed Yuzu-Asaph who was a progeny of Moses as his ambassador. The Shias believe that Yuzu-Asaph descended from Hazrat Imam Jafar-i-Sadiq. However in an Arabic manuscript, it is related the Prince came from Sholapit to Kashmir as a traveler and is buried in Anzmar, Khanyar, Srinagar. But more older information is available that [a] sweet smell used to come from one of the holes of [the] sarcophagus. A lady, who desecrated the tomb became mad. Others believe that it is [the] tomb of a great Prophet who is no other than Hazrat Isa--the Spirit of God.”

 You will note from the above that the document presents various opinions regarding the identity of the prince who occupied the Roza Bal, the last one being that he was Hazrat Isa--Jesus Christ.

 

Mention of Jesus in the Wajees-ut-Tawarikh

The Wajees-ut-Tawarikh, written by Abdul Nabi Khanyari, otherwise known as Naba Shah, in 1857, records the Kashmiri tradition of "Paigambar Yuzu Asaf", which means, "Messenger of God, Yuzu Asaf," on page 27 of that Persian document.

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 According to the Tarikh-i-Hassan, the Wajees-ut-Tawarikh was compiled in 1857 by Abdul Nabi Khanyari (Tarikh-i-Hassan, Vol. 1, p. 377). Abdul Nabi Khanyari was known by various names: Abdul Nabi, Naba Shah and Ghulam Nabi. It is to be noted that Raja Gopananda is mentioned in this excerpt, as you will see below, and he ruled over Kashmir during 49 to 109 A.D.

“The grave of Mir Sayyid Naseeruddin is in Khanyar. The place is also known as Rozabal. It is said that at that place exists the grave of Paigambar Yuzu Asaf. He was a prince who had come to this place. Due to his utmost piety and prayers, he was raised to the status of the Messenger (by God) for the people of Kashmir. He preached among the people. It is said that Raja Gopananda ruled over the country during that period. The aroma of musk used to emanate from a hole in the western wall.”

The appellation, “Paigambar” means, “Messenger of God.” So he is mentioned in this document as, “Messenger of God, Yuzu Asaph.”

 

Mention of Jesus in The Bagh-i-Sulaiman (Garden of Solomon)

The Bagh-i-Sulaiman (Garden of Solomon) is a history of Kashmir in Persian verse, and was written by Mir Saadullah Shahabadi Kashmiri in 1780 A.D. The verse states that Yuzu Asaf was famous all over Kashmir due to his status as an "Apostle" of God.

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 The Bagh-i-Sulaiman is a Persian work written by Mir Saadullah Shahabadi Kashmiri  in 1780 A.D. It is a history of Kashmir in Persian verse. Note that Yuzu Asaph was known all over Kashmir due to his “status of an Apostle,” and his guidance towards “the Truth.” He was called a “mercy” for the people of the Valley of Kashmir: Sayyid Naseeruddin Rizvi was a Muslim who had become devoted to the memory of Yuzu Asaf. Due to his devotion, in 1451, he was buried in the Roza Bal next to Yuzu Asaf/Jesus Christ.

“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.”

 

Mention of Jesus in an Official decree of the Grand Mufti of Kashmir

 

"The decree of the High Court of Justice, presided over by the Grand Mufti, giving permission for Rehman Khan to receive offerings from visitors to the Roza Bal, and also declaring clearly that Yuz-Asaph came to Kashmir as a prophet and is buried in the Roza Bal.

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The following decree was issued by the High Court in Kashmir, presided over by the Grand Mufti, a high ranking religious leader, and other judges. The decree clearly affirms that Yuzu-Asaph was sent as a prophet to the people of Kashmir, according to the traditions of the Kashmiri people. This decree was issued in the year 1774 A.D, although Dr. Fida Hassnain 's book, The Fifth Gospel, has the date as 1766 A.D.:

 

THE SEAL OF THE JUSTICE OF ISLAM

MULLA FAZIL

1194 A.H.

In this High Court of Justice, in the Department of Learning and Piety of the Kingdom.

Present

Rehman Khan, son of Amir Khan, submits that: the kings, the nobles, the ministers and the multitude come from all directions of the kingdom to pay their homage and offereings in cash and kind at the lofty and the holy shrine of Yuz-Asaph, the Prophet, may God bless him.

Claims That

he is the only and absolute claimant, entitled to receive the offerings and utilize these, and none else has any right whatsoever on these offerings.

Prays That

A writ of injunction be granted to all those who interfere and others be restrained from interfering with his rights.

Verdict

Now, this court, after obtaining evidence, concludes as under: It has been established that during the reign of Raja Gopadatta, who got built many temples and got repaired, especially, the Throne of Solomon on the hill 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 idolaters 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 the shrine is known as Rozabal.

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 the devotees, both high and common, and since the applicant Rahman 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., signed and sealed: Milla Fazil, Mohammad Azam, Hafiz Ahsan Ullah, Khizar Mohamad, Faquir Baba, Abdul Shakoor, Mohamad Akbar, Raza Akbar Atta.

 

Mention of Jesus on the sign post outside the Roza Bal

 

The above is the text that appears on a signpost that stands outside of the Roza Bal.

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The following is the English translation of the information displayed on the signpost that stands outside the Tomb of Jesus Christ. The information contains the views of Khwaja Azam Deddmari , who compiled his Tarikh-i-Azam in about 1729 A.D..

“Nearby is situated the stone of the grave which, according to the people, is the prophet's who arrived from a far off place during ancient times. Anointed for Kashmir: This spot is famous as the resting place of a messenger: I have read in an ancient book that a prince from a foreign land arrived here and engaged himself in piety and prayers [and] became a messenger of God for the Kashmiri people. In that ancient book his name is mentioned as Yuz Asaf.”

 

The sculpted footprints of Jesus Christ, showing nailmarks

 

In the letter from Maulvi Abdullah  to Mirza Ghulam Ahmad , Maulvi Abdullah mentioned that near the tomb of Yuz Asaf there existed a sculpted representation of the feet of Yuz Asaph that had been carved by some sculptor.

Casella di testo: Recall the letter of Maulvi Abdullah to Mirza Ghulam Ahmad in which he stated that there is a stone which has "footprints" carved upon it near the grave of Yuz Asaf. The letter of Maulvi Abdullah was published November 30, 1898 in the book, Raz-i-Haqiqat ('Secret of the Truth'). The footprints clearly show that the sculptor was depicting the feet of a man who had been wounded, and he wished to portray this in some manner.

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The letter of Maulvi Abdullah was published November 30, 1898 in the book, Raz-i-Haqiqat  ('Secret of the Truth'), as we learned in the section on Mirza Ghulam Ahmad .

Because of the fact that there exist various theories of how crucifixion victims were nailed to the cross, the position of the nail wounds on the carved footprints inside the Roza Bal would be disputed by some, since they show “nail” marks on the tops of the feet. For instance, the year1968 gave us the discovery of the first known actual remains of a crucifixion victim, whose name, from epigraphists’ reading of his ossuary’s inscription, had been Jehohanan. Dr Nicu Haas, of the Anatomy School at Jerusalem’s Hebrew University-Hadassah Medical School, deduced that Jehohanan’s feet had been nailed through the heels. In 1856 a graffiti representation of a crucifixion victim was found on the wall of the Domus Gelotiana, a palace of the Emperor Nero’s time (54-68 A.D.) on the Palatine Hill in Rome. This graffiti image also seemed to indicate that the victim in question had had his feet nailed through the heels.

But, as Ian Wilson stated in his 1998 book, The Blood and the Shroud:

“What cannot be emphasized enough is that all of the above interpretations are based on evidence that is far too fluid and ambiguous for anyone, whether Zias and Sekeles, Dr. Victor Webster, or myself, to claim that they represent the last word on the subject.”

 Therefore, it is quite possible that the “nail” marks shown on the carved footprints of Yuz Asaf in the Roza Bal are correct for his particular crucifixion. And what may be more important than the precise location of the nail marks on the carving is the fact that the sculptor was trying to indicate that the Man of the Tomb had suffered an injury of some type to his feet.

But could some Islamic enemy of Christianity have created the carving? Here again it must be stated that it is absolutely impossible that Muslims sculpted these footprints for the purpose of creating a hoax in order to harm Christianity. Any Muslim claiming that Jesus was dead and buried in the Roza Bal would likely have been severely reprimanded by his Muslim brethren, if not punished or even killed. This is no exaggeration. To this day, members of the heterodox Ahmadiyya community, which believes that Jesus Christ lies dead and buried in the Roza Bal, are severely persecuted in Pakistan for this and other beliefs, as has been reported by the U.S. State Department. We reproduce an excerpt of that report to emphasize the seriousness with which many orthodox Muslims take this matter, and to show that we are not exaggerating when we state that non-orthodox teachings about Jesus or Muhammad or other issues of Islam can sometimes warrant death within the orthodox Islamic world:

“For example, according to the HRCP, in one case prior to 1999, Muhammad Akram was threatened with death by an influential local religious organization after he joined the Ahmadiyya community, whose members are regarded as non-Muslims under the Constitution. The threat was published on the organization's own letterhead, but no legal action has been taken against the group.”

As we saw in the Islam link,  the idea that Jesus Christ might have survived the crucifixion is anathema to orthodox Muslims because of the fact that they believe that Jesus Christ is alive in heaven, waiting to return in the last days to establish Islam on this earth. As such, no Muslim would dare violate this orthodox teaching by perpetrating a hoax, because those teachings, as we saw earlier, are deeply embedded. So, whoever the sculptor was, he was sculpting exactly what he knew about the Man of the Tomb: that this man had been wounded in the feet. Dr. Hassnain states the following:

“It was in 1975 that I happened to visit the tomb of Yuzu Asaph along with a colleague of mine, Professor Ghulam Mohi-ud-din. We quietly entered the wooden sarcophagus through a side window...I also found a stone in a corner carved out with a niche to keep a lamp. In another corner was a stone slab fixed in the floor, covered with mud.

“We cleaned it, and to our astonishment the slab had foot impressions with traces of raised wound marks...Next day I took Mr. Bhan, curator of the state museum, with me, and he prepared a plaster cast of the slab. The result was marvelous. It was clear that whoever had chiseled this impression had seen Yuzu Asaph with these wound marks. Jesus had been put on the cross with nails stuck in his feet. Both Yuzu Asaph and Jesus had one thing in common: wound marks on their feet.”

“...The carving had been extraordinary, because on the one hand, raised wound marks were depicted, and secondly, two pads inside the soles of the feet were also shown. It came to light, many years later, that these pads were a clear proof of the genuineness of these feet impressions.

“A German scholar [Gunter Hoffmann], who had come to critically examine these foot-impressions, informed me that these pads [probably] had a special significance in relation to Jesus. During his travels he could have put pads under his soles so that the raised wounds would not irritate his feet. This extraordinary depiction of raised soles showed that the carver was genuine and his carving of the feet-wounds was real and genuine. He saw that there were wounds that had swollen the feet and deformed them. As such, he shows deformed feet, one foot a little different from the other. “Secondly, in one foot there is a little cavity or hole, which showed that one nail was stuck on both feet, placed over one another...”

Hassnain goes on to reproduce a letter that he had received from Kurt Berna of Ludwigsburg, Germany. Berna had taken an interest in the Shroud of Turin. When he heard about the stone carvings of the feet of Yuz Asaph, he wrote to Dr. Hassnain and asked him to send pictures. After Berna examined the pictures, he wrote Hassnain the following:

“'In this case, while it is very interesting to find the nail-wound reproduction of the left foot near the toes, the nail-wound reproduction of the right foot is exactly at the place where the classic view said it should be. This means [that] this man [Yuz Asaph] has been crucified with the left foot over the right foot and only one nail was going through the feet.

“'These are not necessarily the real foot-prints of the man in the tomb. Yet the imprint-maker gave prominence to the signs that the man underneath the tombstone had been crucified, and he did have such marks at these places on the soles of the feet, distinguishing marks!

“'Fact: a crucified man is in the tomb, but if we look on the Holy Shroud of Christ in Turin, we find that the left foot was nailed over the right foot on the cross, because the left knee inside the shroud was more bowed and stiff than the right leg. [This is] A further indication that the man from the Turin Shroud and the person under the Srinagar tomb are the same!”

Dr. Hassnain's 1975 account of these footprints verifies Maulvi Abdullah's 1898 report.

 

The Ain-ul-Hayat

 

 The author of the Ain-ul-Hayat was Ibn-i-Muhammad Hadi Muhammad Ismail. In Volume 2, Chapter 2, pages 177 to 178, he states the following regarding Yuz Asaf:

“He went to many cities and preached to those cities. At last he reached the city of Kashmir. He invited its inhabitants to righteousness and resided there till death approached him, and his holy spirit departed from his earthly body and went to rest with God. But before his death he called his companion Ba’bad and made a will…and directed him to construct a tomb for him. He laid himself with his head towards the East and stretched his legs towards the West, and went to the place of Eternity.”

Mention of Jesus on the Takhat Sulaiman (Throne of Solomon) monument in Srinagar

The Takhat Sulaiman (Throne of Solomon) is a large temple situated on the top of a hillock near the Dal Lake in Srinagar, Kashmir. It was renamed Sankarachariya by the Hindu Maharaja in 1848. There are four inscriptions on this monument, two of which are still legible. The inscriptions are recorded in Khwaja Hassan Malik’s book, Tarikh-i-Kashmir. They read:

1.   The mason of this pillar is Bihishti Zargar, Year fifty and four.

 2.   Khwaja Rukun son of Murjan erected this pillar.

 3. At this time Yuz Asaf proclaimed his prophethood. Year fifty and four.

4.   He is Jesus, Prophet of the Children of Israel.

Concerning the year 54, Hassnain notes the following:

“Note that since Islam did not exist during the reign of Gopadatta (79-109 AD), connecting the year 54 with the Muslim Hijra Era is absurd. During that period, the Laukika Era was exclusively used in Kashmir. As this era started in 3076 BC, the 54th year mentioned in the inscription would come to either 22 BC or 78 AD (since Laukika Year 1 is 3076 BC, 3054 would be 22 BC, and 3154 would be 78 AD.) As it was not possible for Jesus Christ to have traveled to Kashmir in 22 BC, I take the year 78 AD to be the correct date of his arrival.”

 

Jesus married and had children

 

While there are many who regard the idea of Jesus having been married as a blasphemous notion, we see this as perhaps a most wonderful and beautiful “ending” to the story of Jesus Christ. Jesus had suffered the scorn and mockery of his own people, whose scribes and priests had conspired to have him executed. He was nailed to the cross—a torture that no one wishes to imagine. Then throughout his travels he continued to preach and teach, sometimes being driven away by the priests (such as the Zoroastrian priests of Persia). He traveled on, and at the risk of losing his very life he defended the rights of the Sudras in India and attacked the priestly class of the Brahmans, just as he had attacked the scribes and Pharisees in his homeland.

Then a wise king, King Shalivahan, who had met him and experienced Jesus’ teachings, implored Jesus to get married so that he would have a companion. What is surprising is not the fact that Jesus Christ would have united with a female companion. What is surprising is that a man who had so much to teach and so much to share, would not desire to have, and eventually form a union with, a loving female companion with whom he could share all that he had to offer. That mate’s name was Marjan, according to Kashmir tradition.

We have not yet attained a copy of an old, Persian work entitled the Negaris-Tan-i-Kashmir, in which an account of Jesus’ marriage is contained. We will continue trying to get hold of it, and the reader can check from time to time at the website to see if that document has been obtained. You can check the Ancient Documents page at that site, which you can access from the homepage by clicking the hyperlink that reads, “Ancient Documents.”

We have contacted various people, attempting to get hold of this work, including the English translation of the relevant portions. This might be a difficult task, but we are determined to put every effort into securing it. In the meantime, we reproduce below an excerpt from Andreas Faber Kaiser’s, Jesus Died in Kashmir, in which Kaiser relates a conversation he had with Mr. Basharat Saleem, a man who claims to be a living descendant of Jesus Christ:

“He told me that to his knowledge the only written source on this subject [of Jesus’ marriage] was the Negaris-Tan-i-Kashmir, an old Persian book that had been translated into Urdu, and that relates that King Shalewahin (the same king as met and conversed with Jesus in the mountains) told Jesus that he needed a woman to take care of him, and offered him his choice of fifty. Jesus replied that he did not need any and that no one was obliged to work for him, but the king persisted until Jesus agreed to employ a woman to cook for him, look after his house and do his washing. Professor Hassnain told me that the woman’s name was Maryan, and that the same book says that she bore Jesus children.”

 

Bibliografia

 

1)      The Tomb and the Documents

2)      http://arif50.tripod.com/TombSite/RozaIslamThreat.htm

3)      http://www.arifkhan.co.uk/TOJ/home/welcome.html (Welcome to TombOfJesus.com)