The Tomb of Jesus

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.”

4. 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.”

“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.

5. 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.

6. 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)

7. MENTION OF JESUS IN TARIKH-I-KASHMIR

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.

8. MENTION OF JESUS IN TARIKH-I-KASHMIR (UNKNOWN AUTHOR)

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.

9. MENTION OF JESUS IN "THE HISTORY OF RELIGION AND DOCTRINES - THE GLASS MIRROR"

In his book, A Search for the Historical Jesus, Dr. Fida Hassnain , former Director of Kashmir State Archives and of Archeological Research and Museums, mentions a Tibetan manuscript he discovered called Grugtha Thams-chand kyi Khuna dan Dod-Thsul Ston-pe Legs Shad Shel-gyi Melong. (Recall Nicholas Notovitch ’s discovery that Buddhists in Tibet had within their possession ancient documents which recorded the comings and goings of “San Issa,” or “Yesu,” i.e., Jesus) containing information about Jesus. This Tibetan document, written by Le-zan Chhes-kyi Nima , was translated from an ancient Chinese document called, The History of Religion and Doctrines—The Glass Mirror: the relevant portions are reproduced below:

“Yesu, the teacher and founder of the religion, who was born miraculously, proclaimed himself the Savior of the world. He commanded his disciples to observe the ten vows [Ten Commandments], among which includes prohibition of manslaughter and attainment of eternal joy through good deeds. He preached that evil actions plunge one into hell, where there is eternal torment and misery. A sin committed in a state of consciousness cannot be condoned or pardoned. This is one of the virtuous results emerging out of the teachings of the Buddha. His doctrines did not spread extensively, but survived in Asia, for a long period. The above information is derived from the Chinese treatises on religions and doctrines.”

We find it interesting that the above document states that, except in Asia, the teachings of Yesu (Jesus) did not spread. When one considers the differences in the teachings of Yuz Asaf/Yesu when he was in Asia, and those of Christianity as it evolved in the West, one begins to understand the above quote. For, the primary focus of Western Christianity is the death of Jesus Christ for the sins of the world, but in the East that idea does not exist.

10. MENTION OF JESUS IN THE TARIKH-I-KABIR KASHMIR

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.

11. MENTION OF JESUS IN THE WAJEES-UT-TAWARIKH

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.”

12. MENTION OF JESUS IN THE BAGH-I-SULAIMAN (GARDEN OF SOLOMON)

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.”

13. MENTION OF JESUS IN AN OFFICIAL DECREE OF THE GRAND MUFTI OF KASHMIR

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.

14. MENTION OF JESUS ON THE SIGN POST OUTSIDE THE ROZA BAL

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 TOMB

3. MENTION OF JESUS IN RAUZAT-US-SAFA