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Aziz A Chaudhary

ISLAM INTERNATIONAL PUBLICATIONS LTD

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JESUS AMONG THE LAST SHEEP First Edition July 1992

£) 1992 Islam International Publications Ltd.

Published by. Islam International Publications Ltd. Islamabad, Sheephatch Lane, Tilford, Surrey GU10 2AQ, U.K.

Printed by: Raqeem Press, Islamabad, U.K.

ISBN1 85372 496 3

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CONTENTS

Chapter 1: Essence of Teachings of Jesus------------------------------------ 6

Chapter 2: Jesus did not Die on the Cross------------------------------------ 14

Chapter 3: The Holy Shroud of Turin----------------------------------------- 27

Chapter 4: The Dead Sea Scrolls---------------------------------------------- 35

Chapter 5: The Lost Ten Tribes of Israel in the East----------------------- 47

Chapter 6: Israelite Origin of People of Afghanistan and Kashmir-------- 52 Chapter 7:

St. Thomas in India------------------------------------------------ 63 Chapter 8:

Jesus Travels to India---------------------------------------------- 69 Chapter 9:

The Tomb of Jesus at Srinagar----------------------------------- 80 Chapter 10:

Jesus in Ancient Indian Literature------------------------------- 96 Chapter 11:

Jesus and Buddhism----------------------------------------------- 103 Chapter 12:

Jesus and the Holy Quran----------------------------------------- 111 Chapter 13:

A Visit to Srinagar, Kashmir------------------------------------- 120 Chapter 14:

Ahmadiyya Movement-------------------------------------------- 130

Linguistic Parallels between Names Occurring in Kashmir and Neighbouring Lands and Names Found in the Bible------------- 140

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FOREWORD Most important events in life of Jesus Christ are shrouded in mystery and

myth. For centuries the Christians have believed that Jesus died on the cross, on the third day was resurrected and later ascended to heaven. But to a critical historian, all this is most controversial. Our views are based upon a rational approach that Jesus did not actually die on the cross but was unconscious and was probably mistaken as dead. He was revived in sepulcher and gained sufficient strength to leave on the third day.

No doubt the Gospels state that Jesus had died on the cross but they are not fully reliable. All scholars agree that the Gospels are interpolated and there are many questions raised about their authenticity. All the Gospels were written at a time when religion of Jesus had undergone major changes. A new Christology had evolved, with emphasis on death of Jesus on the cross, whose chief architect was St. Paul.

This book is based upon original research by Hazrat Mirza Ghulam Ahmad, the founder of Ahmadiyya Movement in Islam which he expressed in his book 'Jesus in India', written in 1899. He explained that Jesus migrated to Kashmir in Northern India in search of the lost tribes of Israelites who had settled there many centuries before. As a result of Assyrian and Babylonian invasions of Palestine, many Israelite tribes were made captive and deported to Assyria, Mesopotamia and Media. Except for a small portion these tribes never returned from captivity and later in history were dispersed to further East and settled in Afghanistan and Kashmir, the bulk of whose population is of Israelite origin. After migration to Kashmir, Jesus apparently had adopted the alias of Yuz Asaf which can also be spelled as Yus Asaph.

Yuz stands for Jesus and Asaf or Asaph in Hebrew means 'gatherer'. In other words Yuz Asaf means 'Jesus the gatherer of the lost sheep of Israelites'. Jesus is known as Yuz Asaf in ancient traditions of Iran, Afghanistan and Kashmir. He preached to the people of Kashmir. Traditions indicate that he was accepted and honoured there and lived to a ripe old age. He died in Srinagar where his tomb, is located. From Kashmir, Jesus may have visited Tibet, Ladakh, Nepal and Benaras and other places in India, as some old historical records seem to indicate. Presence of Jesus in India is mentioned in ancient Indian literature, both Hindu and Buddhist.

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The most striking evidence of survival of Jesus from the cross and his migration to India is the existence of his tomb in Khanyar section of Srinagar the capital of Kashmir, a state in Northwest of India. It is known as tomb of Yuz Asaf. According to local traditions, it is a tomb of a prophet who had migrated from a country in West about two thousand years ago. And according to one historian he had come from Jerusalem.

After the original research done by Hazrat Mirza Ghulam Ahmad in this field, various books and articles have been published on this subject. In our book we have attempted to summarize the new developments and discoveries since the writing of 'Jesus In India' ninety years ago.

There is a chapter in our book, titled 'Holy Shroud of Train'. Latest research has shown by radio-carbon dating of the shroud cloth that it originated in medieval period and as such it could not have been the piece of cloth in which the body of Jesus was wrapped after crucifixion. But we have not eliminated this chapter as the shroud continues to be revered by faithful Christians and because there are other unanswered questions about it.

We hope that readers will find this book interesting and enlightening. Aziz A. Chaudhary. St. Louis USA

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CHAPTER 1 ESSENCE OF TEACHINGS OF JESUS

What is the essence of teachings of Jesus? What was his essential message? What did he believe and claim about himself? Did he believe in unity of God, or did he believe himself to be the son of God in the literal sense and partner in Trinity? Did he believe and teach the church, the doctrine of redemption of sins?

To seek an answer to these questions we have to study the life history of Jesus and sayings attributed to him. What are the historical sources available to us? There is no contemporary account written about Jesus and he himself did not leave any writings. For knowledge about the Palestinian part of his life, we depend almost entirely on the Christian traditions, mainly the four Gospels of New Testament. We cannot accept the material in the Gospels uncritically. For the faithful, New Testament is the literal word of God or at least inspired by Him. The fact of the matter is that Gospels are accounts written by men who are stated to be either disciples of Jesus or their early companions. They were written between 70 and 100 AD from earlier oral traditions, and the authors were mostly anonymous.

Do we have original words of Jesus and his disciples preserved in the Gospels? The answer is no. Jesus and his disciples spoke Hebrew. No ancient Hebrew manuscript of New Testament exists. All the manuscripts are in Greek. This shows that these books were written when Christianity had made inroads into the Greek speaking world. In addition they were written by Christians for Christians at a time when the original message and religion of Jesus had undergone a metamorphosis and a new theology and church doc-nines had been evolved due to complex history of the early Christian community. Thus there is a heavy theological bias in the Gospels' accounts especially in the Gospel of John which starts with announcing the divinity of Jesus and his being the creator of the universe.

A study of Gospels reveals internal evidence that the life story of Jesus and his words have not been fully preserved; and that these accounts have suffered from interpolations and whims of the authors who communicated the oral traditions before the books were written.

For example, a few points may be noted:

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1. There are significant contradictions in Gospels both with regard to events and the principles they expound.

2. There are superstitious and irrational elements in Gospel accounts like the

story of Jesus' encounter with a man possessed of evil spirits. Jesus wanted to cast out the evil spirits and had dialogue with them. We read:

'And he kept begging Jesus not to send the evil spirits out of that region. There was

a large herd of pigs nearby feeding on a hillside. So the spirits begged Jesus, Send us to the pigs and let us go into them. He let them go and evil spirits went out of the man and entered the pigs. The whole herd, about two thousand pigs in all, rushed down the side of the cliff into the lake and were drowned.' (Mark 5:10-13)

The above passage hardly needs any further comment. There is a story that when Jesus died on the cross graves were opened and many dead saints became alive and went into the Holy City and appeared to many. (Math. 27:51-53)

Similar is the story of Lazarus who is supposed to have arisen after being dead for a few days, by the miraculous power of Jesus. (John 11:43-44)

These stories are irrational and superstitious, as the dead do not return to life ever in this world. No miracle even by a prophet can cause this. Similar is the story of Jesus walking on the water. (Math 14:25-27)

3. We find examples of doubtful ethics in Gospels like the story of Jesus turning to a fig tree when he was hungry but he found no fruit on it as it was not the season for it but Jesus became annoyed and cursed the tree. (Mark 11:12-14) Jesus is depicted to be rude to his mother (John 2:1-4)

4. Stories of miraculous healings of sick by Jesus seem to be grossly exaggerated. No doubt he was a prophet and must have healed many sick persons by his prayers to God. But his main function was not as a healer of all physical illnesses but as a spiritual physician and to heal spiritual illnesses, from which the Israelite nation suffered at the time. But the Gospels relate exaggerated stories of automatic healing of all sick persons who turned to him even by touching his clothes and at times without his knowledge.

5. Gospels do not provide chronological life history of Jesus. Often events are

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mentioned without regard to place or time. AU the Gospels are completely silent about the life of Jesus for about 18 years before the start of his ministry.

6. John concludes his Gospel with the statement: Now, there are many other things that Jesus did. If they were all written down

one by one, I suppose that the whole world could not hold the books that would be written (John 21:25) This is a gross exaggeration.

A reader of the Gospels should be very careful, keeping in view the above problems and reservations. However it is still possible to distinguish what is essential and important from what is ambiguous, contradictory, and exaggerated. Jesus taught by sermons and parables. His most famous and comprehensive sermon is the Sermon on the Mount. It is also his most beautiful and impressively indicative of the characteristic of his teachings.

THE SERMON ON THE MOUNT The Sermon on the Mount can be summarized as follows: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called Sons of God. Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven. For so men persecuted the prophets who were before you. Think not that I have come to abolish the law and the prophets; but I have come to fulfill them. For truly, I say to you, till heaven and earth pass away, not an iota, not a dot will pass from law until all is accomplished. Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven, but he who does them and teaches them shall be called great in the kingdom of heaven. For I tell you unless your righteousness exceeds that of scribes and Pharisees, you will never enter the kingdom of heaven.

Do not commit murder, do not be angry with your brother and do not insult him, or you will be punished. Make peace among yourselves. Settle your disputes before you get to the court.

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Do not commit adultery. Do not even look at a woman with evil intentions otherwise you will be guilty. If your right eye causes you to sin, take it out and throw it away. If your right hand causes you to sin, cut it off and throw it away.

Do not divorce your wife unless she is unfaithful. Do not swear and make

vows. Instead of an eye for an eye and tooth for a tooth, I say to you do not resist

one who is evil. But if anyone strikes you on the right cheek, turn to him the other also.

Love your enemies and pray for those who persecute you. God makes His

sun to shine on all and gives rain to both good and bad alike. Perform your religious duties in private, like offering prayers, charity, and

fasting. Do not make a show of it like hypocrites. Do not store your riches on earth where robbers steal and moths and rust

destroy. Instead, store up riches for yourselves in heaven. For your heart will always be where your riches are. Your eyes are like a lamp for the body. No one can be slave of two masters.

Do not worry about your food, drink, or clothing. Put your trust in God and He will provide for you. Do not worry about tomorrow. Instead be concerned about everything else with the Kingdom of God and with what he requires of you.

Do not judge others, so that God will not judge you. Why then, do you look at the speck in your brother's eye and pay no attention to the log in your own eye? Ask and you will receive; seek and you will find; knock and the door will be opened for you. Father in heaven will listen to your prayers and grant good things to those who ask. Do for others what you want them to do for you. Go through the narrow gate of life and goodness because the gate to hell is wide.

Be on your guard against false prophets. They come to you in sheep's clothing. You will know them by their actions. A tree is known by its fruit.

Not everyone who calls me 'Lord, Lord' will enter the kingdom of heaven, but only those who do what my Father in heaven wants them to do. Be

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perfect as your Father in heaven is perfect. Anyone who hears these words of mine and obeys them is like a wise man

who built his house on the rocks. But one who does not obey them is like a foolish man who built his house on the sand. (Math CH 5,6,7)

In this sermon great stress is laid on forgiveness, humility, and turning the other cheek. Poor, meek, righteous, and persecuted are praised. Righteous actions and purity of heart are stressed. Hypocrisy is condemned. It is clearly stated that Jesus did not abolish the Mosaic Law or teachings of earlier prophets and that his role was to fulfill it. He commanded his followers to follow the commandments of law with sincerity and to be righteous so that they may enter the kingdom of God. In this important sermon, there is no mention of any of basic doctrines professed by the church.

MISSION OF JESUS CONFINED TO ISRAELITES He explained and taught the commandments of law. His role was that of a

teacher and a reformer. He was the last Israelite prophet. If he stressed the spirit of commandments rather than the letter and if he modified some of them, this was part of his prophetic mission. He did not consider himself a universal prophet and considered his mission confined to the nation and tribes of Israelites. He commanded his disciples to preach only to Jewish tribes.

These twelve disciples Jesus sent out, charging them 'Go nowhere among the Gentiles, and enter no town of Samaritans, but go rather to the lost sheep of House of Israel.' (Mark 10:5-6)

To the Canaanite woman who requested Jesus to heal her sick daughter, Jesus replied, 'I have been sent only to the lost sheep of the people of Israel.' (Math 15:24) A MESSENGER OF GOD

Jesus repeatedly referred to himself as one 'sent by God'. In other words a messenger of God or a prophet and his title was Messiah. Consider the following words of Jesus:

'He who receives you, receives me, and he who receives me receives Him

who sent me.' (Math. 10:40)

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'Whoever does not honour the Son does not honour the Father who sent him.

I am telling you the truth; whoever hears my words and believes in Him who sent me has eternal life.' (John 5:23-24)

I can do nothing on my own authority; I judge only as God tells me, so my

judgement is right, I am not trying to do what I want, but only what He who sent me wants.' (John 5:30)

Jesus answered, 'what God wants you to do is to believe in the one He

sent'. (John 6:29)

JESUS BELIEVED IN UNITY OF GOD Jesus strictly believed in one God whom he referred to as 'Father in

Heaven'. No doubt he used the title 'Son of God for him. He never meant it literally. He used the words "Son of God' as a metaphor meaning a beloved of God and one having close relationship with Him. The same title has been used in Old Testament regarding earlier prophets:

'I have said ye are Gods; and all of you are children of the most High.' (Psalms 82:6) 'Israel is my son, even my firstborn.' (Exodus 4:22) 'And I will make him (David) my firstborn, higher than kings of the earth.' (Psalms 89:27) 'He (Solomon) shall be my son, and I will be his father.' (I Chron 22:10) The Jews answered him, 'It is not for a good work that we stone you but for

blasphemy; because you being a man make yourself God'. Jesus answered them, 'Is it not written in your law, I said you are Gods. If he called them Gods to whom the word of God came ( and scripture cannot be broken), do you say of him whom Father consecrated and sent into the world, 'you are blaspheming', because I said I'm the Son of God.' (John 10:33-36)

From the last quotation it is obvious that Jesus considered himself as 'Son of

God in the same sense as others in the scriptures have been called. Did Jesus believe or claim that he was God incarnate, a partner in Trinity?

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Study of Gospels shows that he made no such claim. We read in Mark: 'And one of the scribes came up and heard them disputing with one

another and seeing that he answered them well asked him, which commandment is the first of all?' Jesus answered, 'The first is Hear O Israel; the Lord our God, the Lord is one, and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' The second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these.

And the scribe said to him, 'you are right teacher; you have truly said, for there is one God and there is none other than He'. (Mark 12:28-32)

'But go to my brethren and say to them, I am ascending to my Father and your Father and to my God and to your God. (John 20:17)

From the above it is obvious that Jesus strictly believed in one God like the other

Israelites. He did not regard his knowledge as all knowing like that of God. (Mark 13:32)

He regarded himself as a mortal human being as he made clear by calling himself, 'Son of Man'. He did not share divine attributes of Almighty God.

Like other righteous mortals Jesus had a habit of prayer and supplications to God. In the Garden of Gethsemane he fell on his face and prayed,

'O my Father if it is possible let this cup pass from me; nevertheless not as I will, but as thou wilt'. (Mark 26:39)

Thus he regarded God's will as supreme and he resigned his will to divine will.

It is contended that Jesus said: ‘I and my Father are one.' (John 10:30) 'Father is in me and I in him.' (John 10:39)

In the idiom of the Bible it only means close relationship of Jesus to God. He used similar expressions when referring to his relationship with the disciples. He referred to his heavenly Father as having supreme authority and power.

Jesus drew attention of his opponents to prophesies of Old Testament. He said

'For had ye believed Moses ye would have believed me, for he wrote of me. But if ye believe not his writings, how shall you believe my words?' (John

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5:46-47) It is claimed that there are several prophecies in Torah and other books of

the prophets in Old Testament concerning the advent of Jesus. He is referring to these prophesies which dealt with the advent of a Messiah a prophet and not the advent of God second partner in Trinity. Jesus was a follower of Mosaic law and believed in other older prophets of Israel. There is nothing in teachings of Old Testament about Trinity. Fundamental belief and teaching of all the prophets was the unity of God.

Trinity offends reason and divine majesty. It is an incomprehensible doctrine. Jesus certainly made no claim to it, nor did he preach it. Disciples never addressed Jesus as God. They used the expression Lord by which they meant Master.

Did Jesus teach that his dying on the cross was his fundamental mission on which depended the remission of sins and redemption of mankind? Did he believe in original sin? There is no clear-cut unambiguous statement of Jesus in the Gospels affirming such beliefs. All these doctrines are of later origin. Jesus had no say in them. According to liberal scholars of the Bible, it took several generations before these church doctrines were fully evolved.

And it was at the Council of Nicaea in AD 325, about three centuries after crucifixion, that Jesus was first recognized officially by the Church, as God.

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CHAPTER 2

JESUS DID NOT DIE ON THE CROSS It is one of the basic beliefs of Christianity that Jesus had died on the cross, and on the third day was resurrected from the dead. Is there any historical basis for this? No doubt all the four Gospels state that Jesus had died on the cross. But they state it as more of a belief rather than a fact based upon their observation as an eyewitness account. All the disciples left Jesus and fled at the time of his arrest. They were probably afraid for their own lives. None was present at the place of crucifixion or in the tomb at the time of supposed resurrection. It is a significant fact that none of the authors of the Gospels give any eyewitness account of death of Jesus on cross or his subsequent resurrection. All the Gospels were written at a time when the original teachings and religion of Jesus had undergone major changes. A new christology had been evolved born out of despair of apparent failure of mission of Jesus; and chief architect of which was St. Paul. Pauline theology with its emphasis on death of Jesus had held sway and had gradually submerged all opposition to its views by early Christian community. Contrary to teachings of Jesus, St. Paul began to preach to Gentiles and declared law a curse as Gentile world was not ready to submit to Mosaic law. The concept of crucified Messiah or crucified God; who rose from the death on the third day; was adopted as it was attractive to Greek and Roman world for its obvious resemblance to their mythology. Thus the founder of Christian dogmas was St. Paul and not Jesus Christ. Jesus did not want to die on the cross as his mission had not been completed. This is obvious from his fervent prayers. Jews had rejected him and did not accept him as a prophet and a Messiah. They considered him a pretender and

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wanted to prove him a false prophet and "an accursed of God" by killing him on the cross as it was their belief that the death on the cross was an accursed one (Deut 21:23). To Jews nothing was more abhorrent than a crucified Messiah. Almighty God who had bestowed prophethood on Jesus, in His Mercy and Grace saved Jesus from such a disgraceful end. He brought about such circumstances that Jesus did not die on the cross. He was probably mistaken as dead while he was unconscious. He was handed over to his secret disciples who placed him in the large airy sepulchre where Jesus recovered from fainting and shock. His wounds were treated and he regained sufficient strength to leave that tomb on the third day. Credulous imagination built up the theory and legend of resurrection and his physical ascension to heaven. Physical resurrection and ascension involves three things. First, that actually dead persons come back to life. Second, that physical body was lifted up in the sky and thirdly, that if you are lifted up in the sky or space you reach a heaven where physical bodies are kept. All this is impossible physically. Whole legend or theory is irrational. In spite of belief that Jesus had died on the cross, there is enough material in the Gospels which supports the fact that Jesus did not die on the cross. Let us now consider this material in the Gospels.

A SIGN AND A PROPHECY In referring to the wicked generation opposed to him and to their demand for a sign, Jesus said "But no sign shall be given to it except the sign of prophet Jonah. For as Jonah was three days and three nights in the belly of Whale, so will the son of man be three days and three nights in the heart of Earth. (Math 12:-40) Prophet Jonah was thrown into the sea from a ship and was swallowed by a whale. He survived in the belly of the whale for three days probably due to large air mass in her stomach till he was vomited out. Jesus made a prophecy that like Jonah prophet he will survive the ordeal facing him. And like Jonah, he will spend time in the sepulchre but will remain alive like him and eventually will come out alive. If Jesus had died on the cross and entered sepulchre as dead what could be the resemblance between a dead man and one who was alive?. Moreover, the people on the ship thought that they had killed him by throwing him into the sea; similarly, enemies of Jesus thought that they had killed Jesus on the cross. However the matter remained dubious to them.

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PRAYER IN GETHESMANE Jesus knew by God given knowledge through revelation that his arrest was imminent and that he will be put on the cross. When this time drew nearer, Jesus went to Gethesmane with his disciples and offered fervent prayers to be saved from death on the cross. We read: And going a little farther he fell on his face and prayed, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as Thou wilt". (Math. 26:39) We read in Luke: An angel, from heaven, appeared to him and strengthened him. In great anguish he prayed even more fervently; his sweat was like drops of blood falling to the ground. (Luke 22: 43-44) If Jesus had known that his mission in life was to redeem mankind of its sins by dying on the cross and that this was his destiny, why would he offer prayer to be saved from such an end? The fact is that Jesus had no knowledge of such a destiny. He did not want to die on the cross as this would have proved to Jews that he was a false prophet and an accursed one. His mission was not yet complete. So, he fell on the ground in great anguish, offered fervent prayers that if it be possible he be saved from the death on the cross. Jesus was beloved one of God. Will not God accept his prayers? In the Sermon on the Mount, he had said: "Would any of you who are fathers give your son a stone when he asks for bread? Or would you give him a snake when he asks for a fish? (Mth. 7:9-10) It is inconceivable that God would not hear his prayers and let him die a premature and disgraceful death at the hands of his enemies. God , in His grace and mercy, always delivers His dear ones from their enemies and thus shows His signs and power. At about the ninth hour Jesus cried with a loud voice, "Eli, Eli lema, Sabachthani" that is, "My God, my God why hast Thou forsaken me?”. This was a heart rendring cry for help of God. God did not abandon him. Divine help came. God brought about such circumstances that Jesus was saved from death on the cross. His prayers were heard.

ATTITUDE OF PONTIUS PILATE We learn from all the accounts in the Gospels that Pontius Pilate was extremely sympathetic to Jesus. After he had questioned Jesus he did not find him guilty. He was convinced of his innocence. We read in Luke, Pilate said: "Now I have examined him here in your presence and I have not found him guilty of any crimes you accuse him of. Nor did Herod find him guilty, for he sent him back to us. There is nothing this man has done to deserve death. So

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I will have him whipped and let him go". (Luke 23:14-16)

Pilate wanted to free him but he gave in to pressure from Jews who claimed that Jesus considered himself a King of the Jews and was a rebel. They reminded Pilate that if he freed Jesus, he would prove himself to be no friend of Caesar. Pilate agreed to sentence of crucifixion against his wishes. He was afraid that a riot may break out if he freed Jesus. He washed his hands in a symbolic fashion saying that he was not responsible for the death of Jesus. (Math. 27:29)

While Pilate was sitting in judgement hall, his wife sent him a message: "Have nothing to do with that innocent man because in a dream last night I suffered much on account of him". (Math. 27:19) The purpose of this dream and message to Pilate was not to kill Jesus. When Joseph was shown in a dream that he should take baby Jesus to Egypt the purpose was to save Jesus from being killed by Herod. Similarly, the purpose of this true dream of Pilate's wife was to save Jesus from death on cross. In spite of agreeing to crucifixion of Jesus, Pilate must have made some efforts in secret design to save Jesus from death. Following points should be noted:

1. Pilate fixed Friday as the day of trial knowing fully well that crucified persons could not be left on the cross after sunset as it was the start of Jewish sabbath. And he knew that a few hours on the I cross during the day will not kill Jesus.

2. The centurian or the army officer which Pilate appointed was sympathetic to Jesus. He believed that Jesus was true in his claims as he said at the time of the earthquake, "He really was son of God". (Math. 27:59)

3. Jesus' legs were not broken as those of the other two bandits' were to kill them. A few hours on cross were not sufficient to kill the crucified. Bandits were still alive. It is stated in the Gospel that they did not break Jesus' legs as they thought he was already dead. Either they were mistaken in this conclusion or the other possibility is that this was an excuse to spare Jesus' life on instructions from Pilate.

4. Pilate readily agreed to hand his body to his secret disciple Joseph of Arimathea. He handed over Jesus to his friends and well wishers and not to his enemies. Probably he was told secretly that Jesus was still alive and could be revived if placed in the tomb and treated.

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DEATH BY CRUCIFIXION A SLOW PROCESS Death by crucifixion was always a slow process. The purpose of crucifixion was not to kill directly but to kill by slow torture. The victim died slowly due to pain, exhaustion, and dehydration and it took several days, generally three or four, to accomplish this. Jesus remained on the cross from three to six hours which was not long enough to kill a young man with robust health. Two bandits who were on the cross for the same time did not die and to kill them their egs were broken. But those of Jesus were spared. Pilate was amazed when he heard that Jesus had died. He must have known by experience that only a few hours on the cross were not sufficient to kill a man.

Several biographers of Jesus of relatively recent times have expressed grave doubts about the death of Jesus on the cross.

William Hanna writes: "Crucifixion was a much more lingering kind of death, and, in its earlier stages much less excruciating than we are apt to imagine or than otherwise it would have been. As there was but little loss of blood, the nails that pierced the extremities touching no large blood vessels and closing the wounds they made. The death which followed resulted from the processes of bodily exhaustion and irritation; and these were so slow that in no case, where the person crucified was in ordinary health and vigour, did [hey terminate within twelve hours. Almost invariably he survived the first twenty-four hours, lived generally over the second, occasionally even into the fifth or sixth day. The ancient testimonies to this fact are quite explicit, nor are the modern ones wanting, although there are but few parts of the world now where crucifixion is practiced. I was told, says Captain Clapperton, speaking of capital punishments infliced in Sudan, a country of Africa, that wretches on the cross generally linger three days before death puts an end to their suffering. 1 William Stroud writes, A fact of importance to be known, but which has not been sufficiently regarded, is that crucifixion was a very lingering punishment, and proved fatal not so much by loss of blood, since the wounds in the hands and feet did not lacerate any large vessel, and were nearly closed by the nails which produced them, as by the slow process of nervous irritation and exhaustion. This would, of course, be liable to variety, depending on differences of age, sex, constitution, and other circumstances; but for persons to live two or more days on the cross was a common occurrence, and there are even instances of

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some whom having been taken down in time and carefully treated, recovered and survived. In many cases death was partly induced by hunger and thirst, the vicissitudes of heat and cold, or the attacks of ravenous birds and beasts; and in others was designedly accelerated by burning, stoning, suffocation, breaking the bones, or piercing the vital organs.2 But the sudden death of a young and robust man, after a crucifixion of only six hours, was extraordinary, and to them unaccountable. 3 The scourging, mockery, and labour of carrying the cross were not in themselves more distressing to jesus than to the malefactors who accompanied him; his fasting and watching had not, at farthest, continued longer than from the preceding evening; his removal from place to place was likely to be attended with much fatigue, since all the places lay within a narrow compass; and heat of climate could not have been very oppressive in Jerusalem at the vernal equinox to a native of the country; more especially, when it is considered that, during the last three hours of his life, from the sixth to the ninth hour, the sun was obscured, and that in the much hotter climate of Central Africa crucified persons usually lived three days on the cross 4 Ernest Renan writes: "It is evident, in fact, that doubts arose as to the reality of the death of Jesus. A few hours of suspension on the cross appeared to those accustomed to see crucifixions entirely insufficient to bring about such a result. They cited many instances of persons crucified, who had been removed in time and brought back to life again by energetic I treatment. Origen, later on, thought it needful to invoke a miracle in order to explain so sudden an end. The same surprise is discovered in the narrative of Mark. Pilate was astonished that Jesus was so soon dead.5 While on the cross, Jesus cried with a loud voice, Eli Eli, lema sabachthani. Soon after he again cried with a loud voice before his supposed death. This is most unusual. Before death on the cross Jesus would be in critical condition. As is observed from patients in critical condition before their death, they do not have strength to cry aloud. What is more likely is that Jesus cried aloud and then tainted.

We read in the Gospel of John: But one of the soldiers pierced his side with a spear, and at once there came blood and water. (John 19:34) Piercing the side of Jesus by a soldier and consequent flowing out of blood is a clear cut sign that heart activity and circulation was intact, and Jesus was still alive. After death, if the body is pierced the blood does not flow.

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After Jesus was taken down from the cross, his body was handed over to Joseph of Arimathea and Nicodemus, both secret disciples of Jesus. They kept Jesus in a large sepulchre in a garden, hewn out of rock. It was a large airy chamber like a room as it could hold many persons as is apparent from various descriptions. Jesus was treated. They wrapped his body in linen cloth impregnated with spices. With effects of lying in recumbent position in cool airy chamber, which restores fallen blood pressure of a person who has fainted in verticle position, and stimulation of aromatic spices, Jesus recovered consciousness. His wounds were treated so that he was able to leave the sepulchre with the help of his secret disciples who were members of brotherhood of Essenes. His recovery was the explanation of so called resurrection and he was said to have arisen. There is no eyewitness account stating that he was dead when placed in the tomb and there is no eyewitness account of resurrection. CONTRADICTORY REPORTS Who first gave the news about the resurrection? Who was in the tomb at the time Mary Magdalene and the other women visited the tomb on Sunday? Where did they first see Jesus? Where did Jesus first meet his disciples after leaving the tomb and how many appearances did he make and to whom? The reports about these events in New Testament are all contradictory. In such circumstances of contradictory reports, the mere assertion that Jesus had died on the cross is not reliable when none of the disciples or writers of Gospels were present at the scene of the crucifixion.

FURTHER EVIDENCE FROM THE GOSPELS Before Jesus was brought down from the cross there were very confusing circumstances. The curtain hanging in the temple was torn in two. There was an earthquake. It had become very dark since noon. In these unusual circumstances, it was not extraordinary that Jesus was mistaken for dead. Even in these days of modern medicine, there have been instances when a physician has made a mistake about clinical death of a patient and pronounced dead someone who was actually found alive later.

After women had visited the tomb on Sunday morning and had been told that Jesus had "arisen" and would meet his disciples in Galilee, they were terrified. We read: "So they went out and ran from the tomb, distressed and terrified and said nothing to anyone, because they were afraid. (Mark 16:8) It

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is worth pondering as to why they were so terrified that they did not say anything to anyone. The reality was that when they leanrt that Jesus was still alive, they were afraid for his life that he might not be rearrested.

After coming out of the tomb, Jesus' behaviour was significant that he only appeared to his disciples. He had probably disguised, as Mary Magdalene thought he was a gardner and did not recognize Jesus at first. He walked on foot annonymously as an obscure traveller on the road to Emmaus, a village near Jerusalem. All the appearances of Jesus were confined to his disciples and these were made in private and in secret and were quite sparce considering that he is reported to be in the area for forty days before his parting. At times he went to see his disciples when the doors were kept closed for secrecy and fear of Jews. He made no appearance to his opponents. Why was he afraid if he had become alive after death on the cross? If he could conquer death, what else could he be afraid of? The simple fact is that he had escaped death on the cross and was now in hiding. He was afraid that he might be rearrested and face another ordeal.

We read in Luke: "They were terrified thinking that they were seeing a ghost. But he said to them "Why are you alarmed? Why are these doubts coming up in your mind? Look at my hands and see that it is myself. Feel me and you will know, for a ghost does not have flesh and bones, as you can see I have". He said this and showed them his hands and feet. They still could not believe, they were so full of joy and wonder, so he asked them, "Do you have anything here to eat?" They gave him a piece of cooked fish which he took and ate in their presence." (Luke 24:37-43) In all probability, disciples had given him up as dead mistakenly and were so surprised to see him still alive. If Jesus had actually become alive after being dead as resurrection implies, it is reasonable to assume that he had some sort of spiritual body as it is generally believed that soul after death takes on a spiritual body. But Jesus had the same mortal body as proven by his feeling hungry, eating and drinking and travelling on foot to Galilee and persistent fear of rearrest. He still had healing wounds and their scars on his hands and on his side which he showed to doubtful Thomas. He had the same body of flesh and bones. What could be greater proof that he had escaped death on the cross? Jesus, by showing his body and wounds to his disciples was emphasizing that he was no spirit who had arisen from dead but he was the same person still alive.

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Thus it is obvious that Jesus was still alive with the same mortal body. He had not died on the cross. He had fainted and was in serious condition due to trauma of crucifixion. He was probably mistaken as dead. But with the grace of God and help from his secret disciples he recovered and was able to leave the room like tomb on the third day. He had "arisen" not from death but from a state resembling death. It was certainly miraculous as his enemies had planned to kill him. St. Paul who abolished the Mosaic law said about Jesus: "But to redeem us from the curse of law, being made a curse for us, for it is written "cursed is everyone that hangeth on a tree". (Gal. 3:13) In above words St. Paul declares the law as a curse and that Jesus redeemed them from this curse of law having died an accursed death on the cross. One shudders at the implication of curse associated with Jesus as St. Paul declares. Curse of God implies that Jesus was made devoid of God's love and that his heart darkened with unfaithfulness. Jesus was beloved of God and his faithful prophet. It is great injustice and cruelty to associate such thoughts of curse with Jesus. Merciful God saved Jesus from such a disgraceful death, and thus exalted him and proved that he was a true prophet and a true "Son of God", meaning "beloved of God". OINTMENT OF JESUS Another unusual proof that Jesus did not die on the cross is the mention of MARHAM-I-ISA or the "ointment of Jesus" in the ancient and medieval books on medicine. List of such medical books runs into hundreds. Along with giving the formula of this ointment, it is stated that this ointment was prepared by the disciples for Jesus' wounds. Some of these medical books were compiled by Christian physicians, some by Jewish physicians, and some others by Muslim physicians. Most of the books are very old. At Grst an old pharmaceutical work in Latin was compiled soon after the event of cross which mentioned this ointment along with a statement that this prescription was prepared for the wounds of Jesus. Later this work was translated into several languages including Arabic at the time of Caliph Mamum-ur-Rashid. These old books on medicine state that this ointment is very useful in cases of injury due to blows or falls, arresting promptly the flow of blood, and as it also contained Myrrh, the wound remains aseptic. Hazrat Mirza Ghulam Ahmad, the founder of Ahmadiyya Movement in

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Islam, has given a long list of those medical books in his book, JESUS IN INDIA. Out of this long list we quote the following two:

(1) QANUN, By SHAIKH-UR-RAIS BU ALI SINA, Volume III, page 133. (Canon of Avicenna) (2) QARABADIN-I-RUMI (Roman Pharmacopea), compiled about the time of Jesus and translated into Arabic in the reign of Mamun-ur-Rashid.

The first book mentioned is by world famous medieval physician and philosopher, Bu-Ali-Sina, known in the West as Avicenna. His book of medicine Qanun (Canon) remained medical text in Europe for centuries: In this book, the formula for the 'Ointment of Jesus' is given as following.

1. Gum Ammonicum 2. Aristalochia Longa 3. Plumbi Oxidum 4. Olibanum 5. Resin 6. Resin of Pinuslongifolia 7. Galibanum 8. Sub Acetate of Copper 9. Gum Gugal 10. Myrrh 11. Wax 12. Olive Oil

Jesus healed others. This ointment healed Jesus! Hazrat Mirza Ghulam Ahmad, the Promised Messiah, writes in his book, JESUS IN INDIA: "These books have been mentioned here by way of illustration. Learned people, especially physicians, know that most of these books, in times gone by, were taught at important places of learning under Muslim rule; even scholars from Europe studied them. It is a fact, and there is not the slightest exaggeration about it, that in every century there have

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been millions of people who have been acquainted with these books; hundreds of thousands of them have been studying them from end to beginning. I can assert that not a single person from among the learned people of Europe and Asia has been ignorant of the names of at least some of the books in the above list. When Spain and Qastmonia and Shantrin had universities, Bu-Ali-Sina's great Qanun, a great medical work in which there is set out the prescription for Marham-i-Isa and other books such as Shifa and Isharat and Basharat pertaining to science, astronomy and philosophy, were eagerly studied and learnt by the Europeans. Likewise, works of Abu Nasr Farabi, Abu Raihan, Israili, Thabit bin Qurrah, Hunain bin Ishaq, and Ishaq, etc. - all luminaries of learning - and translations made by them from Greek were also taught. Translations of their works would certainly be found to exist id Europe even today. As Muslim rulers were keen patrons of medicine, they prepared translations of good Greek works. The supreme authority of Khilafat vested for a long time in kings who desired expansion of knowledge rather than the extension of their dominions. That was why they not only ' ad Greek books translated into Arabic but also invited learned Pandits from India, and got them to translate medical and other books, paying them high remuneration. One of the greatest debts that seekers of true knowledge owe to them, therefore, is that they prepared translations of Latin and Greek medical books which contained a mention of the "Ointment of Jesus", and which, almost as an inscription, recorded the fact that the ointment had been prepared for the wounds of Jesus."6

ASCENTION The legend of Ascention is the result of gradual glorification of Jesus and confusing heaven with sky. John and Matthew say nothing at all about ascension. If such an unusual event had occurred would they have omitted it? According to Matthew, Jesus last met his disciples at the hill in Galilee. What happened to Jesus after that? Matthew is silent. According to John Jesus last met his disciples at Lake Tiberias.

According to Mark Jesus appeared to eleven disciples in Jerusalem presumably the same day as resurrection, Jesus was taken up to heaven. Says Mark: "After the Lord had talked with them, he was taken up to heaven and sat at the right side of God." (Mark 16:19) This is a mere statement of belief rather than a historical event which was observed. They could not be witness

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to Jesus sitting on the right side of God. Moreover, it is universally recognized that the last ten verses of Mark are a later addition, that leaves Luke only who says: "as he was blessing them, he departed from them and was taken into heaven". (Luke 24:51)

This happened at Bethany near city. The only credible thing about this statement is that Jesus said farewell to his disciples and departed from them for some unknown place. Many Biblical scholars think that the words "taken up into heaven" is an interpolation. Luke contradicts himself in Acts and says that Jesus remained in the land for forty days. At the Mount of Olives he said farewell to his disciples. "After saying this, he was taken up to heaven as they watched him and a cloud hid him from sight". (Acts 1:9)

From this it appears that when Jesus bade farewell and departed from his disciples on the Mount of Olives, there was a low cloud or mist which hid Jesus.

Apart from contradictions, can anyone believe that Jesus with a physical body like all human beings was lifted into sky? Even if he could be lifted up with some miracle would he have reached heaven?

Is heaven a habitat in the space for humans? In today's space age we can watch astronauts disappear into the sky. Can we assume that if they went high enough they will reach Heaven? According to all religions heaven or hell is for souls in life after death. Jesus was alive and with the physical body. Thus, without passing through the gate of death he could not enter or leave for heaven. Ascention, like resurrection, is a pure legend and a myth.

WHERE DID JESUS GO?

But question does arise as to where did Jesus go after he bade farewell to his disciples? This is the unknown life of Jesus to which be had alluded in his remarks.

"And other sheep I have, which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd". (John 10:16)

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"I am not sent but unto the lost sheep of the House of Israel". Math. 15:24)

It is a historical fact that at the time of Jesus only two tribes of Israelites were settled in Judea. The other ten tribes had been dispersed to the Eastern countries after Babylonian captivity. They had settled in Afghanistan and Kashmir in northern India and the adjacent regions.

After the event of crucifixion, Jesus despaired of the Jews in Judea and under divine guidance left Palestine and went in search of the "lost sheep" or lost tribes of Israelites in the East. He travelled east as far as India and eventually settled in Kashmir, (in northern India) where there were numerous Jewish tribes already settled in Diaspora. He preached his message to them and was accepted. As history tells us he lived to ripe old age and after his death was buried in Srinagar, the capital of Kashmir, where his very tomb which bears his name has been discovered. This subject will be taken up in later chapters. REFERENCES 1. Hanna, William, The Life of Christ, Vol. Ill, pp. 325-29 2. Stroud, William, On the Physical Cause of the Death of Christ, pp. 55. 3. Ibid, p. 133 4. Ibd, pp. 123-124 5. Renan, Earnest, The Life of Jesus, p. 371 6. Ghulam Ahmad, Hazrat Mirza, Jesus in India, pp. 68-69.

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CHAPTER 3 T H E H O L Y S H R O U D O F T U R I N

It is called the Shroud of Turin. Until recent years few had heard of it outside Italy. It is venerated by millions, many of whom think diat this is the very linen cloth in which Jesus was buried. It is well known now due to intense scientific investigation which reads like a mystery story. The modern detectives probing the mystery include art historians, pathologists, linguists. Biblical scholars, textile experts, chemists, physicists and photographic specialists.

Since its first appearance in Europe in 1350, it has been condemned by many as a fraud. In the opinion of scientific experts, all the markings on the cloth conform to accounts of the crucifixion of Jesus and burial as recorded in the New Testament. It has been displayed to the public three times in this century, the last in fall of 1978 which drew more than three million people to the Cathedral of San Giovanni Battista of Turin, where it is kept with utmost security. It is the most important relic in the whole of christiandom.

The shroud measures 14 feet 3 inches by 3 feet 7 inches. It is a linen cloth with ivory color due to age. There is a remarkable image on the shroud itself, pale, ghostly, life size, of an unclothed bearded man with long hair. The hands are crossed over the loins. One half of cloth bears front image of a man and the other halfback image. The man of the shroud bears obvious marks of crusifixion as practiced in Roman Empire. There are flows of blood which encircle the head, which are more on back of head than on front, probably from Biblical crown of thorns. Significantly a nail wound is on the wrist which contradicts the artistic tradition. There are blood flows on both forearms. One large flow of blood is on the left side of chest which was actually on right side due to reversal of the image. This recalls the thrust of centurion's lace during Christ's crusifixion. This blood flows to the small of back as seen on back image. On the body there are also scourge marks which resemble the pattern inflicted by a flagrum, a multi-thonged Roman whip tipped with lead or bone. Mirror-image burns and water marks date from 1532 church fire when molten silver from shroud's storage case fell on corners of folded cloth. Fortunately the image itself was mostly spared. Burnt holes were repaired with triangular patches and a backing cloth was sewn on for protection. One characteristic of blood stains is that the blood flows are clean and free flowing. The blood marks are darker than body image and

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appear distinct.

In 1898 the first photographs of the shroud were taken by Secondo Pia. To his great excitement he saw that instead of usual negative photograph, he had a clear positive image. Highlights and shadows were reversed from those on the cloth and were far more lifelike and realistic. They showed details never before seen in the shroud which was now revealed as a negative image. Thus shroud image is a sort of photographic negative. This has always intrigued the observers and lends support to shroud's authenticity, as no artist could have conceived of a negative portrait hundreds of years before invention of photography.

Another set of better photographs were taken in 1931 by Giuseppe Enrie revealing same quality of photographic nature of shroud. One of the amazing things is that the image of the face on the shroud bears marked resemblance to portraits of Jesus in traditional church art. This resemblance can be traced back as far as 6th century. A striking photo of face of Jesus while he lay in the tomb I can be seen in the negative photograph of the shroud. There is no known pigment on the cloth and no artist or anyone else has been able so far to duplicate the shroud image by mechanical or natural means. In 1902 Yves Delage, the Sorbonne's professor of comparative anatomy who had studied Pia's photographs, gave a lecture to the French Academy of Sciences and pronounced, "The man of I the shroud was Christ." The Academy was outraged and refused I to print his statement. He considered the shroud image to be of Christ created by special physiochemical process while he lay in the tomb.

The main interest of medical men has been due to anatomical accuracy of the image and totally life-like character of blood stains. Turin Commission of 1909 confirmed that shroud image was not work of human hands. In "73 Max Frei, a Swiss criminologist was permitted to take sample of dust and other particls by pressing sticky tape on the shroud for laboratory analysis. By microscopic examination he found 48 samples of pollen, which can survive for centuries. Among his samples he found a number from plants in France and Italy. In addition, there were seven from halophylic (salt loving) plants found in saline areas such as the Dead Sea and others from Palestine and Turkey. This science of pollen analysis is called Polynology. His findings suggested that the shroud had been in the Holy Land at sometimes in its history. Not all scientists, however, are ready to accept this evidence

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uncritically. Two small fragments and a number of threads were snipped from the

shroud in 1973 and were examined by internationally known textile expert, Professor Gilbert Raes of University of Ghent, Belgium. Some of textile indications seem to point to Holy Land and to great antiquity. The material is linen, commonly used in ancient Palestine lor grave clothes. Raes found that it had traces of a cotton of Middle East variety. The weave is a herringbone twill, a pattern not unknown to ancients. The thread appears to be hand spun.

A BRIEF HISTORY OF THE SHROUD One of the baffling questions concerning shroud's authenticity is its history

before mid fourteenth century when it made its public appearance in France in the possession of Geoffery de Charny, a famed Knight of Lirey. A British author, Ian Wilson (1) has written the history of the shroud tracing it all the way to Jerusalem. There are gaps in its history and Ian Wilson has given ingenious solutions containing numerous conjectures and suppositions which seem reasonable to the most part. There is a great deal of circumstantial evidence including history of art. He gives the theory that the shroud is identical with Mandylion - that famed relic of Eastern Orthodox Church which was kept at Constantinople by Byzantine emporers from 944 to April 1204. He gives history that the shroud was folded and made into a portrait in the time of the Apostoles and sent to King Abgar V of Edessa (now Urfa, in Eastern Turkey). The incident cured him of a disease and he converted to Christianity. In the reign of Manu VI, second son of Abgar V, he reverted to paganism and cruelly persecuted Edessa christians. Portrait or shroud disappeared. For safety sake it was hidden in a niche above Edessa's west gate. For centuries the shroud's existence remained completely unknown while it rested in a hermetically sealed condition. In 525 during work on rebuilding the walls, the cloth was discovered and was found to have been impressed with an image of Christ. This shroud cloth was subsequently known as Mandylion. Byzantine army be-seiged Edessa under instructions from Emperor Romanus Lecaperus in 993 and next year Mandylion was recovered and sent to Constantinople. It was greatly revered but not exhibited to public in general. Robert de Clari, a French crusader described seeing the shroud at Constantinople in 1203. Next year the crusaders sacked Constantinople causing much destruction and Mandylion or the shroud disappeared. Wilson's hypothesis's is that it passed into the hands of rich and

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powerful Order of Knights Templars. On Orders of French King Philip the Faidr, Knights Templars were severely persecuted and their order was destroyed. Knight Geoffery de Charny appears to have inherited the shroud from Knights Templars. Margaret de Charny daughter of Geoffrey II de Charny inherited the shroud. She was childless and without heirs. For the safety of I the shroud and other reasons, she gave her prized possession to I Louis, Duke of Savoy in 1453. From that day till now the shroud has belonged to the House of Savoy. Duke Louis built a special i church at Chambrey, the Sainte Chapelle, where the shroud was I enshrined with honours from the Pope and pilgrims alike. In 1587,1 the Duke of Savoy moved the shroud across the Alps to his new I capital, Turin, in Italy's northwest region of Piedmont. Except fori a period during World War II, it has been there ever since. It is miraculous that this ivory colored cloth should have survived since I Joseph of Arimathea who placed it under and over the body of Jesus I in a rock-cut tomb near Golgotha about 2000 years ago.

MODERN RESEARCH ON THE SHROUD In October 1978, after the exposition, the shroud was examined for five

days by a group of scientists including Italians, a Swiss expert and about three dozen Americans. Exhaustive, non-destructive tests were carried out.

About their investigation and findings, we quote below from an I article, "The Mystery of the Shroud" in the June, 1980 National Geographic, Kenneth F. Weaver (Page 750-752).

1. "Perhaps never before had an object of art or archaeology been subjected to such exhaustive examination. The scientists bombarded the relic with ultraviolet radiation and X-rays and watched for fluorescence. They measured variations in the way the image, "the blood", and the background emitted or reflected energy across a wide range of electromagnetic spectrum. In visible light, ultraviolet and X-rays, fluorescence for example can detect iron and potassium in blood, or spot heavy metals usually found in paints."

2. "What is the nature of the image? Under magnification, the scientists report the fibers from the image area show a light yellow colouring that lies only on the very top-most surface of the threads, has not run down the sides of threads, and has not left deposits between threads as one would expect if pigments had been painted or rubbed on."

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3. "In the light of these facts, the group of scientists have settled on one far-reaching conclusion. Chemist Ray Rogers of the Los Almos National Scientific Laboratory sums it up: "Nearly all of us now believe that the shroud is not a painting. Except for a small amount of iron oxide, we find no pigment, and we do not think that either liquid or vapour could have produced the image we see."

4. "One other team member, spectroscopist Samuel Pellicori of the Santa Barbara Research Center, proposes still another hypothesis: The image, he suggests was formed by the darkening over the course of time of body oils, sweat or spices such as myrrh. It is, in that case, an image formed by contact. Spectroscopic evidence seems to support his idea, but, as other team members point out, such an image would have no three dimensional qualities. Moreover, the image shows details in the face where a cloth would not have touched."

5. "Is the blood really blood? It has long been clear that the blood" stains and the image are quite different. Secondo Pia discovered this fact when he looked at his negative plates. The "blood" areas showed white on the negative, proving that those stains on the shroud are positive while the body image, as we have seen it, b negative.

The scientific team at Turin found another significant difference between the blood and the image. When they loosened the backing doth, they saw that a viscuous liquid in the "blood" area had penetrated all the way through the linen. Yet the body image is irreversible from the back. Obviously, the two areas were produced in some completely different way.

No test so far decrees that the "blood" is not blood. On the other hand, a number of tests suggest that it could be. The stains under X-rays and ultra-violet radiation behave very much as does blood. In addition, X-ray tests show the correct percentage of iron in blood.

Finally, Dr. John Heller, of the New England Institute, has found in the debris on the tapes, a tiny crystal that he considered to be a form of hemoglobin much altered by age. He believes the crystal is blood. Other team members are divided on the question and await further tests."

So far to our knowledge, Radio-carbon dating to determine the age of fabric has not been done; permission for it has not been granted as some material has to be destroyed in the process. Now, new techniques are available which

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require only one square centimeter of cloth to determine age and it is hoped that eventually permission for Radio-carbon dating will be granted.

Many scientific tests suggest that the image on the shroud is like a faint scorch. What scorching mechanism could have produced the delicate image is still not determined. An other hypothesis can be offered that the image by whatever process it was formed was less visible or invisible but later became Axed or visible due to scorching heat of a fire in which it may have been involved which also caused circular burn marks on shroud which predate the sixteenth century fire burns. Thus, the mystery of the shroud continues.

The Shroud Shows That Jesus Was Alive

One question of paramount importance is what evidence there is on the shroud that the body it wrapped was a dead body or one which was still alive. Due to religious beliefs, it is assumed that the shroud was a burial cloth of Jesus who had died on the cross. As a result, adequate attention has not been given to this question. We have already examined the New Testament account in this regard. If it is accepted as reasonable or probable that the shroud is the very cloth which wrapped the body of Jesus in the tomb, we offer the following points which favour the view that there is enough evidence on the shroud proving that Jesus had not died on the cross and was still alive when wrapped within it.

1. According to Gospel of John, "The two men took Jesus' body and

wrapped it in linen clothes with the spices according to the Jewish custom of preparing a body for burial."(19:40) Thus it is obvious that in preparation for burial they washed his body in accordance with Jewish custom of preparing the body for burial. It is inconceivable that following Jewish customs they should not have done so. Joseph of Armethea was a wealthy and influential secret disciple of Jesus. Nicodemus was a physician. Jesus was not any common criminal in their eyes. He was their revered spiritual master. Spices were used probably for anointing. Ian Wilson (2) who thinks that the body was not washed, says: "What of spices? St. John tells us that Nicodemus assisting Joseph of Arimathea, brought a mixture of myrrh and aloes weighing about one hundred pounds. He also tells us that those were wrapped with the body in the burial linen. Had such spices been used for anointing, it would have been requisite in Jewish ritual and indeed in that of any other culture to wash the body first."

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There is a long tradition of the church that Jesus was washed. In the church of Holy Sepulcher, Jerusalem, the faithful revere to this day a reddish colored stone on which He is said to have been laid to be washed and anointed before burial. This stone, which has been known since Byzantine times is specifically called the "Stone of Unction."

In the body which had been washed and wrapped in the shroud, the presence of blood marks on it proves that the body was not dead and circulation was intact with the result that fresh blood was oozing out of the wounds and its flow left their marks on the shroud. The blood marks on the shroud are clean, flowing, distinct, complete and life-like. This shows that even though Jesus had been mistaken as dead, his heart had not stopped and blood circulation was intact, proving that he was still alive. If we suppose that it was an unwashed dead body, blood on the body would have clotted and would not have left such life-like marks of its flow which seeped through the linen cloth. If, on the other hand, it was a dead body which had been washed, it would have left no blood marks on the shroud. It is a point for us to ponder.

2. Shroud image confirms the Gospel account that the legs of Jesus were not broken. Medical opinion is divided over significance of leg breaking as a cause of death. One view holds that the victim is unable to push himself upward to breathe and this causes asphyxia. Additional factors may be severe pain, and hemorrhage due to injury to blood vessels of legs.

3. The blood mark on right side of chest is presumably from lance piercing. The blood overflow to the small of back in horizontal fashion is seen in back image on shroud. This is more likely to occur when the body is lying recumbent rather than vertical on cross.

Some writers have assumed that the soldier's lance was a deep thrust and had penetrated the heart. It is an idle speculation because the soldier's object to pierce him was to check whether he was dead or alive and was not to kill him. Blood flowed out from the wound showing that he was still alive, though he was unconscious and in shock. Later, in tomb, blood flowed out of this wound along with others leaving marks on shroud confirming his life.

4. On the shroud image of hands, both thumbs are not present. It has been postulated that this was due to stimulation of median nerves by nail penetration of wrists causing contraction of thumbs. This situation could hardly exist after death. If this is a correct appraisal of absence of thumbs, it is another sign of

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life.

5. In the above discussion we have assumed that Joseph of Ari-methea and Nicodemus thought mistakenly that Jesus was dead and they were trying to bury him by wrapping in the shroud. There are rare examples when people in a state close to death, are mistaken as dead. He was unconscious and in shock due to crucifixion trauma. The other possibility, which is more likely, is that they were aware that Jesus was alive and by wrapping him with the linen cloth impregnated with aromatic spieces and possibly other medicines, they were trying to revive him. Ointment of Jesus has already been discussed earlier. This will explain use of linen cloth instead of clothing, specifically white garments, Jews wore for festivals and were used for burials.

Among the well known writers on the shroud, Kurt Berna (3), a German author, is of the view that the shroud proves that Christ did not die on the cross and the resurrection having been a mere revival in the tomb. References 1. Ian Wilson, The Shroud of Turin (Doubleday and Company, Inc. 1978) 2. Ibid, p. 41 3. Kurt Berna, Christ Did Not Parish on the Cross (Exposition Press, Hicksville, New York 1975)

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CHAPTER 4 THE DEAD SEA SCROLLS

THE ESSENE SECT At the time of Jesus there were three main sects of Judiasm; Pharisees, Sadducees, and the Essenes. This is testified by 1st Century Jewish historian, Josephus who writes that these three were the main sects during his lifetime. For some reason the Essenes are not mentioned in the Gospels. But they are an important group. In this section we will confine our discussion to Essenes as in recent years there has been resurgence of interest shown in this sect due to discovery of Dead Sea Scrolls. Moreover, the main reason for our interest in Essenes is the theory that Jesus had belonged to the Essenes during his early years.

Josephus has written about Essenes in his work, De Bello Judaico (Ch 8) and especially in his Historia Antiqua Judaico (Book 3, Ch 5). His description is authentic as in his early years he was personally associated with Essenes. On reading Josephus, we get the following description.

The doctrine of Essenes tended to make men confident to trust their fate in the hands of God as they believed that nothing happened without His will. They believed that soul is immortal and aspired to lead a righteous and honest life. They were very industrious, enterprising, and showed great deal of skill in agriculture.

They exercised justice and equality in their dealings with all people and having all their property in common, rich and poor shared with each other. They never married as they thought that it would create discord among the brethren. They did not think it right that one should be slave or servant of the other as all men are brethren and God is their father. Therefore, they lived entirely separate from women and served and assisted each other.

They chose most virtuous and honest men to work as accountants for the profits of their agricultural labour and other handicraft. They also performed the service of priests and provided for all their wants including food and clothing. Compared to other Jews, they showed more amity and love for each other and lived a more moral life.

They shunned and despised sensuality as a great sin but considered a moral and temperate life a great virtue. They had the custom of adopting children of other people, especially when they were very young as this is the most

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impressionable age. They showed great kindness and love to these children and taught them all kind of knowledge, sciences, morals, and religion. They did not reject wedlock altogether as it is necessary for propagation of mankind but for themselves they prohibited marriage as they feared unchas-taty of women and considered it a source of discord.

'They despised riches and worldly gains and the equality of property among them was admirable. The laws of their order regulated that anyone who entered their brotherhood gave up all his property and wealth, donating it to the common property of the sect; as a result neither haughtiness nor salvish subjection was seen among them. They all lived together as brethren, sharing both good and evil.

They did not live in any particular town but in every town their order had its respective house where members lived, received travelers, and kept their supplies. Essenes wore their clothes until they were worn out. They neither bought nor sold among themselves but every member willingly shared with each other.

The Essene worship of God was grand, sacred, and majestic. Before the sunrise they did not speak on worldly matters but read sacred prayers. The prayer being over, they worked in their various professions till noon time when they gathered again, bathed themselves with cold water, and donned a white linen garb. Then they proceeded to special halls of the order where meals were served in silence. They offered prayer before meal and again after it. They sang hymn of praise to give thanks to God, the giver of all good, both before and after the meal. Then they took off their white aprons which they considered as sacred and returned to their work until evening. They observed the same ceremonies for their evening meal. They took their meals in most solemn silence, no noise or dispute disturbing the peace of house. They observed great temperance in their way of living, eating, and drinking.

One of their principles was "to feed the hungry, clothe the naked, shelter the homeless, comfort the sick, visit, assist, and comfort the prisoner, and comfort, aid and protect the widows and fatherless." They never did let themselves to be overcome by anger, hatred, and vengeance, or ill will. Indeed they were the champions of faith, truth, and honesty and servants and arbitrators of peace. Except the oath they took at their initiation into the order, they did not bind themselves through an oath. They had profound knowledge of art of healing, and were well acquainted with medicinal herbs

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and plants and minerals.

Anybody who wished to belong to the brotherhood was not admitted at once but had to pass a whole year of trial and follow certain rules and regulations. If he proved himself worthy by living a strict moral and virtuous life, he was provided with a spade, an apron, and a white garb and again had to undergo further trials. Later he was sprinkled with water or baptized as a sign of his spiritual purity and liberation from material things.

At last having proved strength of character and other qualities he was admitted as an actual member of the brotherhood and at that time had to take the following sacred vow:

"Above all things to fear God, of a true and pure heart, exercise justice and honesty to all men; neither by impulse nor influenced by others, harm or hurt any man; during all his life to shun injustice, and ever undaunted, further truth and justice."

"Further, he vows sacredly ever to obey his worldly ruler, as nobody has the rule without the will of God, and if he becomes a ruler, he does vow not to misuse power, and to set an example for his subjects by a virtuous life, frugality, and plain clothing. He shall always love truth and shun falsehood, preserve his mind from any impure thought or impulse, and never stain his hands with unjust gain.

For the third, he vows never to interpret or explain anything of the laws of the Order in any other spirit than he himself has received it from holy fathers and faithfully hide and take care of the books and archives of the order and according to special regulations to keep secret the name of angels with whom the fathers formerly stood in communion." This was the vow that every member had to take and they considered it so sacred that they would suffer death rather than to break it.

They kept sabbath more punctually and conscientiously than any other Jews. All members of Essene sect were grouped in four separate classes or ranks. Older groups were considered superior to younger ones. Essenes possessed courage and uncommon tranquility of mind. They could bear pain and suffering with the greatest fortitude and strength of mind and in defense of anything good and just they gladly preferred death to life. In the Roman war (66-73 A.D.) they suffered great persecutions.

Essenes believed the soul to be immortal which after death lives

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eternally. It was their saying that during worldly life the spirit is chained to the body like a prisoner in his cell but when these chains burst at death, the spirit is freed from the bodily prison and already tasting the heavenly bliss, it soars up to the bright kingdom of joy and peace.

The greetings of Essenes to each other was "Peace be with you". They had the custom of presenting their doctrines to younger members and brethren in parables or allegorical form, thereby to form and exercise the mind and sharpen the intellect. Above is a summary of description by learned Josephus of this interesting Essene brotherhood.

Another learned author about Essenes is Jewish philosopher, Philo, who was a contemporary of Jesus but lived in Alexandria, Egypt. In several of his writings he has described doctrines and customs of Essenes. Generally, descriptions of Essenes correspond and compliment that of Josephus. According to Philo, "The Therapeuts" were those Essenes who of their own free will had retired into solitude and who for love of Godliness and heavenly things passed their time in studying religion and nature. They lived in several places in Palestine and Egypt and in the later country their greatest congregation was in the vicinity of the city of Alexandria.

Thus we have two authentic authors who have described the Jewish sect of Essenes in their writings.

A reflection upon the doctrines and customs of Essenes reveals similarity with the precepts and traditions of Christianity. Their emphasis on righteous life, forgiveness, brotherhood, and peaceful living is similar to teachings of Jesus in Gospels. Essenes vow to obey their worldly rulers remind us of the words of Jesus, "Render therefore unto Caesar the things that are Caesar's, and unto God things that are God's". Like Gospels teaching, the Essenes emphasized to feed the hungry, clothe the naked, shelter the homelss and comfort the sick. Like the Essene custom, Jesus taught religious truths in allegorical form of parables. During his post crucifixion appearances to disciples, Jesus persistently used Essene greeting, "Peace He with you". According to some scholars, the Christian communion and baptism has its roots in the Essene rites of sacred meal and sprinkling of water and baptizing to clean the body spiritually. The elements of atonement were added to it later on, when that became the church doctrine. Christian monasticism and ecc-liastical heirarchy remind us the clebacy and rigid heirarchy of Essenes. One wonders if

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the reason for not marrying of Jesus during his Palestinian life was due to the influence of Essenes.

Many Biblical scholars are agreed about the influence of Essene sect on Christianity and early church, especially in view of discovery of Dead Sea Scrolls which have thrown fresh light upon this Jewish sect. There has long been a theory that Jesus was an Essene which would explain the similarities between his teachings and those of Essenes and it would appear probable that Jesus lived with Essenes during long period of his life before his ministry about which Gospels are absolutely silent. It is also postulated that John the Baptist also belonged to Essene sect.

THE DEAD SEA SCROLLS In early spring of 1947, a Bedouin boy was herding his goats near a cliff on the western shore of Dead Sea. He noticed a cave he had not seen before and he just threw a stone into it. There was unfamiliar sound of breakage. He was frightened and ran away. But later he returned with another boy and together thy explored the cave. Inside they found several tall clay jars. They took off lids of jars and inside they found ancient manuscripts written in Hebrew but they did not know the language. They sold the manuscripts which eventually reached into the hands of scholars. Thus began the story of most spectacular manuscript discovery of modern times, known as the Dead Sea Scrolls. Except for a few scraps in the past, these are the first ancient Hebrew manuscripts known.

The area of the cave on the western shore of the Dead Sea where the Scrolls were found is known as Qumran. Later all the caves in Qumran neighborhood, more than two hundred, were searched by archaeologists and other experts. In addition to manuscripts they collected tens of thousands of fragments of manuscripts. It became apparent that a whole library had been hidden in the caves which seemed to have included almost all the books of the Bible, a number of apocryphal works and literature of Essene sect These manuscripts and their fragments were kept in Palestine Archaeological Museum in Old Jerusalem for further study and research. Some of the manuscripts were acquired by Government of Israel and a special museum was built to house them. Manuscripts have been photographed, translated, and published. Numerous books by Hebrew and Biblical scholars have been written about Dead Sea Scrolls.

There was an old ruin near the original cave on western shore of

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Dead Sea with only a bit of stone wall protruding out of ground. It has been known in Arabic as "Khirbet Qumran" (Ruin of Qumran). Discovery of Scrolls in the caves nearby heightened interest of archaeologist in this ruin. It was almost completely excavated by Roland De Vaux of the Ecole Biblique and Mr. Harding of Department of Antiquities of Jordan. The result was astonishing. Excavation has resulted in a very ancient stone building containing twenty to thirty rooms and thirteen cisterns for water and with much of its equipment intact. Nearby there is a cemetery with more than a thousand graves. The building looks like a monastery and all evidence seems to establish that it was one of the habitations, if not actually the headquarter, of the Essene sect. Most scholars are agreed that this Dead Sea community who deposited its library in the caves, were Essenes. However there are some dissents.

Pliny in his writings has located Essene community exactly where this Qumran building and the library in the caves nearby were found. It has been concluded by archaeologists like De Vaux that members of the Essene community lived in nearby caves and also in tents and huts and monastery was their center. From coins found in caves and monastery and also evidence of pottery, the period of occupancy by the Essenes has been estimated from about the end of the second century B.C. to the year 68 A.D., the second year of First Jewish revolt when the building was destroyed and the community killed or dispersed by Romans. It was for fear of Romans that the Essenes hid their library in the caves nearby. The dating of the manuscripts is in accordance with this estimated period of Essene occupancy. Some of the manuscripts are known as the Manual of Discipline, the Habakkuk Commentary, and Hymns of Thanksgiving. "Manual of Discipline" describes the practices and doctrines of this community which in general are similar to those described by Josephus about the Essenes. Mr. Edmund Wilson, author of "Dead Sea Scrolls, 19471969, calls this community, located on Dead Sea shore with monastery as their center, "a cradle of Christianity perhaps more than Bethlehem or Nazareth". TEACHER OF RIGHTEOUSNESS

One of the central figures of Dead Sea Scroll literature is the person who is called "Teacher of Righteousness" who was persecuted by one called "wicked priest". This is based upon passages in Hab-bakkuk Commentary. These persons are not named but evidently they were of great importance in history of this Dead Sea community. The "Teacher of Righteousness" is

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presented as a priest and leader of a community whose members are poor and call themselves "the New Covenant". The teacher was blessed with divine revelations and was referred to as "Elect of God". He insisted on strict observance of law but was in conflict with priests of Jerusalem. He was persecuted by a "wicked priest" who is sometimes referred to as "Man of Untruth" or "Prophet of Untruth" who "swallowed him up in the heat of his anger" and who "has dared to strip him of his clothing" and has struck him "in the execution of inquitous judgements" and "odious profaners have committed horrors on him and vengeance on the body of flesh".

On the three Scrolls from original cave there is a collection of thirty-five Psalms known as "Thanksgiving Hymns", the complete text of which has been published by Hebrew University in Jerusalem. These Psalms are thought to have been composed by Teacher of Righteousness or by one of his disciples who acted as his mouthpiece. The author of these Psalms speaks eloquently of his prese-cution and persecution of his people and gives thanks to the Lord for his deliverance from the enemies. Dupont-Sommer, a well known French scholar, writes in his book, The Dead Sea Scrolls, a Preliminary Survey: "Everything in the Jewish New Covenant heralds and prepares the way for the Christian New Covenant. The Galilean Master, as He is presented to us in the writings of the New Testament, appears in many respects as in astonishing reincarnation of the Teacher of Righteousness. Like the latter, he preached penitence, poverty, humility, love of one's chastity. Like him, He prescribed the observance of the Law of Moses, the whole Law, but the Law finished and perfected, thanks to His own revelations. Like him, He was the Elect and the Messiah of God, the Messiah redeemer of the world. Like him, He was the object of the hostility of the priests, the party of the Sadducees. Like him, He was condemned and put to death. Like him, He pronounced judgement on Jerusalem, which was taken and destroyed by the Romans for having put Him to death. Like him, at the end of time, He will be the supreme judge. Like him. He founded a Church whose adherents fervently awaited His glorious return. In the Christian Church, just as in the Essene Church, the essential rite is the sacred meal, which is presided over by the priests. Here and there, at the head of each community, there is the overseer, the "bishop'. And the ideal of both Churches is essentially that of unity, communion in love even going so far as the sharing of common property.

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"All these similarities and here I only touch upon the subject taken together, constitute a very impressive whole. The question at once arises, to which of the two sects, the Jewish or the Christian, does the priority belong? Which of the two was able to influence the other? The reply leaves no room for doubt. The Teacher of Righteousness died about 65-53 B.C.; Jesus the Nazarene died about 30 A.D. In every case in which the resemblance compels or invites us to think of borrowing, this was on the part of Christianity. But on the other hand, the appearance of the faith in Jesus the foundation of the New Church can scarcely be explained without the real historic activity of a new Prophet, a new Messiah, who has rekindled the flame and concentrated on himself the adoration of men". (P 99-100) It is apparent from this discussion by Dupont-Sommer that there is a striking resemblance between Teacher of Righteousness and Jesus. Dupont-Sommer states that Teacher of Righteousness was condemned and put to death by his enemies. As Edmund Wilson discusses in his book "Dead Sea Scrolls 1947-1969' there is no definite evidence in Scroll literature that Teacher of Righteousness was killed.

The date of his death is not given in the Scrolls. Dupont-Sommer has tried to identify the Teacher of Righteousness and the wicked priest. He identifies the wicked priest as Aristobulus II, a Hasmo-naean prince and states that the Teacher of Righteousness died about 65-53 B.C. He gives date of Habakkuk Commentary about 41 B.C. This identification and assigning the dates is based upon analysis of historical allusions in some passages of Habakkuk Commentary'. Other scholars like G. R. Driver of Oxford, disagree and find this analysis far-fetched and he assigns the general date to the Scrolls as middle or late first century A.D. or early 2nd century A.D. and to Habakkuk Commentary he assigns the date 70-73 A.D. after the destruction of Jerusalem.

AN INTRIGUING QUESTION There is an intriguing question. Could the Teacher of Righteousness

and Jesus be one and the same person? It may be that Jesus after escaping death on the cross and hiding from his enemies in Jerusalem exiled himself and took refuge with the Essene community on the western shore of Dead Sea. He may have lived with this community for a varying period of time before he left Palestine in search of the lost tribes of Israel in the East and travelled as far as India. Since he probably belonged to Essene sect in his youth, he might be

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well known to them as a teacher and a leader who fulfilled their Messianic expectations. Thus Jesus mifgt have been referred to as "Teacher of Righteousness' in the Scroll literature and the reason, among any others, for not calling him by his name would probably be the desire for secrecy for reasons of security of Jesus after the event of the cross. In this view, "Thanksgiving Hymns" by the Teacher of Righteousness would in fact be Psalms by Jesus, in post crucifixion period, in which he offered thanks to God for having delivered him from his enemies, like Caiphas — the "wicked priest" - who tried to kill him on the cross and who had "dared to strip him of his clothing' and the ttdious profaners who had committed horrors on him and vengeance on the body of flesh'.

It is contended that there is not enough resemblance between Scrolls literature of the sect and Jesus' teachings as in Gospels. There are many resemblances but there are also differences. In this regard it should be borne in mind that Gospels have limitations as regards their claim to convey to us the authentic words of Jesus. Secondly, even though Jesus might have belonged to Essene sect in his earlier years but after he was raised to the status of prophethood by God, he was not bound by all their precepts and practices. As a prophet, though following Mosaic Law, he, in the light of his divine revelations, was a teacher and a reformer not only for Pharisees and Saduccees, but equally for Essenes. Thus he might have repudiated some of the doctrines and practices of Essenes, acting in the role of a prophet and a Messiah. This might explain the divergences between Gospel teachings and those of Dead Sea community, or for that matter, between Teacher of Righteousness and Jesus, as depicted by Gospels.

Among the Dead Sea Scroll scholars, most like Dupont-Sommer, are not of the view that Teacher of Righteousness was Jesus. However, there are rare examples of this view. Dr. J.L. Teicher of Cambridge believes that Dead Sea sects were Ebionites "the poor ones' - that is, Jews who had been converted to Jesus but who continued Jewish practices; and that the Teacher of Righteousness was Jesus and that the person referred in Scrolls as "wicked priest" and "Man of Untruth' was the apostle Paul. He assigns 1st century A.D. as date of the Scrolls.

It must be admitted that among the Scroll scholars there are disagreements and controversies about the various historical aspects of the Dead Sea Scrolls.

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NAG HAMMADI DOCUMENTS In the years 1945-47, apart from the discovery of the Dead Sea Scrolls,

coptic documents belonging to early Christians were found in an ancient graveyard at Nag Hammadi, a village in Egypt. These are known as Nag Hammadi documents. These documents contain many apocryphal works including Gospel by Thomas. The Gospel of Thomas is among the earliest documents of Edessan Christianity.

We read in the book, The Crucible of Christianity', edited by Arnold Toynbee, published in London 1969: "The earliest documents we have on Edessan Christianity namely the Gospel of Thomas, the song of Pearl contained in the acts of Thomas and the odes of Soloman go back, in part, to the end of the 1st century and display the characteristic features of Judeo Christianity beyond Edessa Christianity penetrated into Adiabne, where there was an important Jewish community, and no doubt reached India very soon, since Pantaenus, writing in the 2nd century, asserts that he found in India a Gospel in the Hebrew script. (P 277 b)

The odes of Soloman referred to above are not by King Solomon but consist of 42 songs composed in Syriac. These are hymns celebrated among the early Christians of Edessa and sung by them in congregations. They belong to 1st century. In 1908 James Rendel Harris, a famous Syriac scholar, located this forgotten treasure in a 16th century manuscript. Some odes included in this manuscript are put in the mouth of Jesus Christ who addresses in the following words:

"They who saw me marveled at me, because I was persecuted, and

they supposed that I was swallowed up; for I seemed to them as one of the lost. And I did not perish, for I was not their brother nor my birth like theirs. And they sought for my death and did not find it". (Ode 28, verse 8,14,15).

"And I rose up and am with them; I will speak by their mouth. I did not perish, though they desired it against me. And I made a congregation ofliving men amongst his dead men, and I spoke with them by living lips".

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(Ode 42, verse 6, 14, 18) (The Lost Book of the Bible -- The World Publishing Company, New York, 1944. Second part, "Forgotten books of Eden". The odes of Soloman P 120- 140)

The above words of Jesus as quoted in odes of Soloman show that his enemies tried to kill him but did not succeed even though he seemed to them as one of the lost. This supports our view that Jesus did not die on the cross. Shaikh Abdul Qadir, a Pakistani scholar of Biblical and Christian literature, gives his analysis of the Nag Hammadi documents and reaches the conclusion that according to these documents death of Jesus on cross is a myth. He writes in an article in the book, "Truth About the Crucifixion':

"The Nag Hammadi documents were contained in a sealed jar. The writings, 52 in number (consisting of 1,191 surviving pages) deal with the beliefs of early Christians. They are all written in the coptic language. It is the literature of Gnostics the Hebrew Christians - the more pious part of the Christian Community. When the Roman Church set about destroying this literature, early Christians collected it and buried it underground in a graveyard. This literature contains the Gospel of St. Thomas. This Gospel contains the earliest version of 114 sayings of Jesus Christ, many of which the present day reader does not find in the synoptic Gospels. The most interesting point is that this literature contains dialogues which Jesus held after the event of the cross. This treasure includes besides the Gospel of St. Thomas, the Gospel of Philip, The Gospel of Truth and the Epistle of James. This discovery points to the changes which took place in early Christian beliefs. It also points to what happened to Jesus after the crucifixion. It also contains the parables and teachings of Jesus. These Gospels make clear that the death of Jesus on the cross is a myth. Jesus lived in Palestine for 550 days after the crucifixion, and he lived in the company of some of his followers and kept himself busy in teaching and training them. This proves that Jesus was alive after the incident of the crucifixion.

I give some excerpts from Nag Hammadi Gospels. The Gospel of Philip says: Those who say that the Lord died first and then rose up are in error, for he rose up first and then died.

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Quoting a passage from the unpublished document Bertil Gartner writes: In one of the many documents from the Nag Hammadi Library, the

as yet unpublished Apocryphon of James, we read that the risen Lord walked with his disciples for 550 days after his resurrection, and that it is Peter and James who are there entrusted with the secret knowledge. (Bertil Gartner, The Theology of the Gospel of Thomas, pp. 102-103) The same author quotes another passage from the Apocryphon of James.

Jesus said: Leave James and Peter to me, that I may fill them with fullness. And when we had called them both, he drew them aside at the same time commanding the others to attend to their tasks. (p 120-121)

In the Gospel of Thomas (published in 1959) we read:

"The disciples said to Jesus: We know that you are going to leave us, Who shall (then) be chief over us? Jesus said to them: Wherever you have come, you shall go to James, the righteous one." (Bertil Gartner; The Theology of the Gospel of Thomas; p 56-57) "But the days shall come when you shall seek me and you shall not find me." It is clear from the above quoted passages that Jesus Christ escaped death on the cross. He lived with his disciples for nearly a year and a half, he filled' Peter and James with "fullness" because they had to look after his sheep in his absence. At last he left his disciples for good, nominating James as their Head." (Truth About The Crucifixion - p 134-136) REFERENCES 1. A. Dupont-Sommer, The Dead Sea Scrolls, A Preliminary Survey. Oxford, B. Blackwell 1952 2. A. Dupont-Sommer, The Jewish Sect of Qumran and the Essenes. 1956 3. Driver, Godfrey Rolles, the Judaean Scrolls, The Problem and a Solution. New York Schocken Books, 1966 4. Edmond Wilson.The Dead Sea Scrolls 1947-1969 Oxford University Press, New York, 1969 5. Gaster, Theodor II., Dead Sea Scriptures, 1956. 6. Truth About The Crucifixion, published by the London Mosque, 16 Gressenhall Road, London SW18.

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CHAPTER 5 THE LOST TEN TRIBES OF ISRAEL IN

THE EAST

DISPERSAL OF THE LOST TEN TRIBES On King Soloman's death about 920 B.C., he was succeeded by his son

Rehoboam. During his reign Jeroboam rebelled and Hebrew nation became divided into northern. Kingdom of Israel, which included all ten tribes except Judah and Benjamin which comprised southern Kingdom of Judah also known as Judea. Samaria became capital of the Kingdom of Israel and Jerusalem was capital of the Kingdom of Judah.

Now Assyria became a threat to political power of Israel. Assyrians under Tiglath Pileser III (745-727 B.C.) invaded and conquered Israel and carried some of the inhabitants to Assyria. Thus began the captivity and deportation of Ten Tribes. There was a revolt against Assyrians, as a result Shalmanser IV invaded the country who was followed by Sargan who successfully completed the seige and carried almost all the remainder of Ten Tribes into captivity from which they never returned. The captive tribes were deported to Assyria, Mesopotamia, and Media. Henceforth, these ten tribes were known as the Lost Tribes.

Kingdom of Judah became a tributory of Assyria but it escaped destruction. Assyrian power was followed by Babylonian Empire of Chaldeans. The Judean Kingdom refused to submit to Babylon as it had to Assyria. Babylonian King Nebuckadnezzar invaded and destroyed Kingdom of Judah in 586 B.C. Jerusalem was sacked, Soloman's temple was burned and most of inhabitants of Judah were made captives and deported to Babylon. Nebuckadnezzar was extremely cruel to captives, both of Judah and of Israel who as a result of defeat of Assyrians became his prisoners.

Cyrus the Great, the founder of Persian Empire, conquered Babylon in 539 B.C. and next year he issued a proclamation emancipating the Jews. About fifty thousand Jews returned to Palestine led by Zerubbabel. Later, a group led by Ezra also returned. But contrary to the decree of Cyrus, all the Jews were not allowed to return as it was feared that by so doing it would depopulate his possessions. Thus a great majority remained in captivity.

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Among Persian kings, Darius Hystapis invaded India with a large army.

His kingdom extended to Afghanistan in the east. Persian Empire was broken up by the Bactrians, the Sytheans, and the Parthians. The Parthian empire extended westward from Jehlum river in India. At times considerable portions of Afghanistan and Northern India were under single rule. In the 4th century B.C. came the conquests of Alexander the Great. History tells us that Assyrians and Babylonians led their armies up to Afghanistan (or Bactria) and the adjoining regions, in the northeast, but Persians, Greeks, Syth-ians, and Parthians entered India also. In India most of these conquests remained confined to Northwestern regions, that is Punjab and Indus Valley. With the varying fortunes of great empires which flourished in the East and with their wars and advancing armies, Israelite tribes in Assyria and Babylon, which did not return to Palestine, became dispersed to further east. In those early days one of the objectives of wars was amassing of a great population for manual labour and creation of new centers of civilization and trade. In this way, walled cities were constructed, canals were excavated, huge palaces and other great monuments were built. Thus in ancient world the movements of people were generally compulsory. Sometimes these settlements for the captives were made in the territories which had become depopulated due to destruction and dispersal. It is this process which displaced captive Israelite tribes to further East to regions of Afghanistan and adjoining regions of Balkh, Bokhara, Samarkand, Khorasan, and Northwest Frontier Province (N-W-F-P) of Pakistan and the adjacent region of Kashmir which is now divided between India and Pakistan. The people of Afghanistan and Kashmir trace their origin to Bani Israel (children of Israel or Israelites) and thus are descendants of lost ten tribes of Israel. The remnants of Israelites, of course, were still to be found in Mesopotamia and in countries further west. It is a significant fact that Jews in Palestine, Arabia, Turkey, Mesopotamia, and Persia, call themselves "Yehudi" (Jews), those from Persia onward call themselves "Bani Israel" (children of Israel).

Dr. Joseph Wolff (1) writes that he came across Israelites in Persia, Kurdistan, Khorasan, Kokand, Bokhara, and Samarkand. He estimated that in Bokhara they were ten thousand in number. Dr. Wolff mentions that among the Israelites of Bokhara there was a strong tradition that some of the ten tribes were also to be found in China. Francis Bernier (2), writing in 1664 A.D., mentioned that certain Jesuit fathers of his time had come across Israelites in China and

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Tibet. Apparently they had entered these regions from India. In India itself we have Bani Israel in Bombay and on the Malabar Coast.

Thus, ten tribes never returned to Palestine. The return of these ten tribes is

nowhere mentioned in the Old Testament. On the contrary it is stated: "So was Israel carried away out of their own land to Assyria unto this day." (II

King, 17:23) Zachariah, speaking of Israel in the 4th year of King Darius, said that God had

scattered them among all the nations and that no man had passed through or returned to their own land. (Zach, 7:14)

It would be correct to say that after this Old Testament and western historians lose all traces of Ten Tribes.

Sir Thomas Holditch writes in "The Gates of India", "with the final overthrow of the Assyrian Kingdom, we lose sight of the ten tribes of Israel who for more than a century had been mingled with the people of Mesopotamia and Armenia. At least history holds no record of their national existence". (P 49 )

Ignoring the vague speculations of some western writers, the whereabouts of the ten tribes has remained a mystery to them and has indeed baffled them.

In the Apocryphal Second book of Esdras it is stated that the Ten Tribes had not returned to their own land but had left their place of captivity for a place which was farther away from their own land and they travelled for a year and a half to go to this place which is called "Asareth". (II Esdras 13:36-39)

In a book known as "Tabaqat-i-Nasiri", it is stated that in the time of Shansabi dynasty a people called Bani Israel (children of Israel) used to live in Asareth and were engaged in trade. Thomas Ledlie in his book, "More Ledlian", writing on the origins of Afghans, gives strong reasons for connecting Asareth with Hazara District in the N-W-F Province of Pakistan which adjoins the territory of Kashmir.

Josephus records a speech of King Agrippa to the Jews wherein he

exhorted them to submit to Romans: "What! Do you stretch your hopes beyond the river Euphartes? Do any one

of you think that your fellow tribes will come to your aid out of Adiabene? Besides, if they would, the Parthians would not permit them". (Josephus,

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Antiq., XI, V:2) It is apparent from this oration by a King of the Jews that even at that time,

ten tribes were captives beyond Euphrates and under the Parthians. Even Josephus himself tells us that so late as his time, (1st century A.D.), the

ten tribes "were still beyond the Euphrates, an immense multitude and not to be estimated by numbers".

St. Jerome, who wrote in 5th century A.D., while discussing the "Dispersion of Israel" in his notes on Hosea, said:

"Until this day the ten tribes are subjects to the Kings of the Persians, nor has their captivity ever been loosened." Again in another connection he wrote:

"The ten tribes inhabit at this day the cities and mountains of Medes". Dr. Alfred Edersheim in his book "The Life and Times of Jesus, the

Messiah", writes about the ten tribes: "In general it is of greatest importance to remember in regard to the Eastern

Dispersion that only a minority of the Jews, consisting in all of about 50,000 originally returned from Babylon, first under Zorobabel and afterwards under Ezra (537 B.C. and 459 B.C. respectively). Nor was their inferiority confined to numbers only. The wealthiest and more influential of the Jews remained behind. According to Josephus with whom Philo substantially agrees, vast numbers, estimated at millions, inhabitated the Trans-Euphrates provinces the great mass of the ten tribes was in the days of Christ, as in our own times, lost to the Hebrew nation". ( p 8,16)

JESUS AND THE LOST TEN TRIBES As these lost ten tribes had not returned by the time of Jesus, he spoke of

them as "the lost sheep of house of Israel" and as "the children of God who are scattered abroad" and as "other sheep". Thus we read in the Gospels:

"I am not sent but unto the lost sheep of the house of Israel." (Math. 15:24)

"But to gather into one the children of God who are scattered abroad." (John 11:52)

"And other sheep I have, which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one

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shepherd." (John 10:16)

In these quotations he alludes to his future journey to East, in the post crucifixion period, in search of these lost tribes of Israel and to preach them. Jesus, in post crucifixion period, left Palestine and travelled east through Iraq and Persia to Afghanistan and later entered Northwest India and eventually settled in Kashmir for the reason that most inhabitants in Afghanistan and Kashmir were Israelites, descendents of the lost tribes.

In the next section we will discuss the Israelite origins of people of Afghanistan and Kashmir. This chapter as well as next four chapters are mostly based upon the research done by Nazir Ahmad, the author of "Jesus in Heaven on Earth".

REFERENCES 1. Dr. Joseph Wolff, Narrative of a Mission to Bokhara in the Years 1843-45. 2. Francis Bernier, Journey to Kashmir, the Paradise of the Indians, 171.

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CHAPTER 6 ISRAELITE ORIGIN OF PEOPLE OF AFGHANISTAN AND

KASHMIR (INDIA)

People of both Afghanistan and Kashmir in northern India trace their origins to the Israelites and claim to be descendants of the lost tribes of Israel.

First we will discuss the people of Afghanistan, called Afghans. According to their traditions, the Afghans claim to be Beni Israel or the children of Israel. This claim is supported by their old historical works some of them being manuscripts still in their possession.

The oldest manuscript available to us is Rauza-tul-Albab fi Ta-warikh-i-Akabir-wal Ansab- The Garden of the Learned in the History of Great Men and Genealogies- by Abu Suleman Daud Bin Abul Fazal Muhammad Albenaketi which was written in 717 A.H. The author says in the introduction that ever since the times of Moses, the ancestors of Afghans had to face great hardships. They were expelled from place to place and exterminated. Jerusalem was sacked more than once and their ancestors, the Israelites, were carried into captivity. In Chapter I, a detailed history of Jacob is given and in Chapter II, the genealogies of the Afghans tribes are traced to King Saul.

Mestoufi, the author of Majma-ul-Ansab traces Kais, the tribal head of Afghans, in a series of thirty-one degrees to King Saul and fourty-five generations to Abraham.

Bukhtawar Khan, in his valuable universal history, Mirat-ul-Alam-- The Mirror of the World, gives a vivid account of the journeys of Afghans from Palestine to Ghore, Ghazni, Kabul, and other places in Afghanistan. Similarly Haflz Remat Bin Shah Alam in his Khulasa-tul-Ansab and Fareed-ud-Din Ahmad in his Rasalah Ansab-i-Afghansiyah gives the history of Afghans and deals with genealogies. They both prove that Afghans are descendants of Israel through King Saul. Fareed-ud-Din writes in his book that after invasion of Palestine by Nebuckadenzzar, and the deportation, some of their ancestors left Nebuckadnezzar's territory under a chief and went away to Ghaur hills in Afghanistan. Their descendants multiplied and the people began to call them Beni Israel, Beni Asaf, and Beni Afghans.

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Khawaja Nimatullah of Herat in his book Makhazan-i-Afghansi written in 1018 A.H. in the time of King Jahangir (translated by Prof. Bernard Doran, London 1836) comes to the conclusion that Afghans are Beni Israel —the children of Israel - and traces their descent from King Saul. On page 37-38 of this book it is stated that after the events of Nebuckadnezzar, the ancestors of Afghans had settled in Ghaur territory of Afghanistan. At the time of Holy Prophet Muhammad, Khalid Bin Walid invited them to Islam. The Afghans chiefs under the leadership of Qais, who was descendant of King Saul in the 37th degree, came to visit Prophet Muhammad who conferred upon the chiefs the title of Pathan which means 'a ship's rudder'. This signified that these chiefs will guide their nation into the currents of Islam.

Among recent authors Sayed Jalal-ud-Din Afghansi in his history of Afghans and Syed Abdul Jabbar Shah, ex-ruler of Swat (in his Mun Ameen-i-Bani Israel, MS) discuss genealogies of different Afghans tribes and ultimately trace them to King Saul. They discuss the question with exhaustive detail and come to irresistable conclusion that the Afghans represent the lost ten tribes of Israel.

Most of the Western writers and historians who have written on this subject, have come to the same conclusion. One of the earliest among them is Henry Vanisttart" who commented on Israelitish descent of Afghans and stated that the claim of the Afghans to be Beni Israel was more than justified.

Sir Alexander Brunes in his 'Travels into Bokhara' (published in 1835) discusses the claim of Afghans to be of Israelite descent and then stated that he saw no good reason to discredit them. He further wrote, 'The Afghans look like Jews and the younger brother marries the widow of the elder. The Afghans entertain prejudices against the Jewish nation, which would at least show that they have no desire to claim, without just cause, a descent from them'.2

In 1837 Sir Alexander Brunes was sent as the first British envoy to the court at Kabul. For some time he was the guest of Amir Dost Muhammad Khan - the King of Afghanistan. He questioned the king about the descent of the Afghans from the Israelites. The king replied, 'His people had no doubt of that, though they repudiated the idea of being Jews, whom they treat with hereditary contempt. They found their claim not merely on tradition but on an ancient record in their possession named Mujmooa-e-Ansab.'

G.T.Vigne1 in his book, a Personal Narrative of a Visit to Chuzin, Cabul in Afghanistan (1840) writes that one Mullah Khuda Dad, a person learned in

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history of his countrymen, read out from a book, the genealogy of his people. According to it a person named Afghans was a descendant of Jacob in the ninth degree. Afghans was a contemporary of Nebuckadnezzar, called himself Beni Israel and had forty sons. Sulum, the eldest son of Afghans, migrated from his home in Syria and settled in Gura Mishkon near Herat. His descendants spread over the country now called Afghanistan. 34th descendant of Afghans was Qais who lived in the time of prophet Muhammad.

Dr. Joseph Wolf writes, 'I was wonderfully struck with the resemblance which Yusuf Zayes and the Khaibaries, two of their (Afghans) tribes to the Jews.'

James Bryce' in his 'Cyclopaedia of Geography', (1800) writes about Afghans that they trace their origin to King Saul calling themselves Beni Israel. Quoting Sr. A.Brunes he further writes that their tradition is that they were transplanted by the King of Babylon from Holy Land to Ghore, lying to the Northwest of Kabul and they lived as Jews till 682 A.D. when they were converted to Islam by an Arab chief.

J.P.Ferrier wrote his 'History of the Afghans' in 1858. It was translated by Capt. W.M.Jesse. He also believed that Afghans represented the Ten Tribes of Israel. In support of his views he recorded ' a significant fact that during his invasion of India, Nadir Shah was presented at Peshawar, by chiefs of Yusuf-Zayee tribe with a Bible written in Hebrew and with several other articles preserved by their families for the performance of religious ceremonies of their old faith. As there were also Jews in Nadir Shah's camp, they readily recognized these articles.

George Moore, published his famous work 'The Lost Tribes' in 1861. He gave numerous reasons to prove that these lost ten tribes of Israel can be traced to Afghans and people of Kashmir in India. He writes,7 'and we find that the very natural character of Israel reappears in all its life and reality in countries where people call themselves Bani Israel and universally claim to be the descendants of the Lost Tribes. The nomenclature of their tribes and districts, both in ancient Geography, and at the present day, confirms this universal natural tradition. Lastly, we have the route of the Israelites from Media to Afghanistan and India marked by a series of intermediate stations bearing the names of several of the tribes and clearly indicating the stages of their long and arduous journey. -Moor goes on to say: 'Sir William Jones, Sir John Malcolm and the Missionary Chamberlain, after full investigation, were of

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the opinion that the Ten Tribes migrated to India, Tibet, and Cashemire through Afghanistan.'

H.W.Bellews" writes in his book 'The Races of Afghanistan' (1884) that Afghans came from Syria and Nebuckadnezzar took them captives and settled them as colonists in Persia and Media from whence at some time later they marched to the East and settled in Gaur hills where they were known as Beni Israel.

Among the recent writers, Dr. Alfred Edersheim' and Sir Thomas Holditch'" are of similar view that majority of Afghans and people of Kashmir are descendants of Israelites.

Now we turn to people of Kashmir called Kashmiris. Here again we find that their traditions and history, both ancient and modern, establishes their descent from the Lost Ten Tribes of Israel. The Kashmiris claim to be Bani Israel (children of Israelites) and call themselves 'Kashar' which is a Hebrew word meaning 'right.'

Unfortunately no history of Kashmir from ancient Hindu sources is available except Kalhana's Rajatarangini which deals with kings and dynasties rather than people. First real historian of Kashmir was Mulla Nadiri who started writing his Tarikh-i-Kashmir (History of Kashmir) in the reign of Sultan Sikandar (1378-1416 A.D.) and completed in the reign of Sultan Zain-ul-Abidin. The next historian was Mulla Ahmad who wrote his 'Waqaya-i-Kashmir' (Events of Kashmir) during the reign of Sultan Zain-ul-Abidin. Both these historians state categorically that the inhabitants of Kashmir are descendants of Israel. The book of history as Hashmat-i-Kashmir written by Abdul Qadir Bin Qazi-ul-Quzat Wasil Ali Khan was written in 1820 and states that the inhabitants of Kashmir are the children of Israel and states further that they had come from Holy Land.

Nazir Ahmad, author of Jesus in Heaven on Earth, estimates "that the ancestors of present inhabitants of Kashmir settled here probably in 3rd century B.C. in the reign of King Vasukula. His view is based upon book of history by Mulla Muhammad Khalil of Murjunpur and the history of Kashmir by H.H.Wilson. Pundit Narain Kaul, a Kashmiri Pundit wrote his Guldasta-i-Kash mir in 1884. He described Kashmiri Muslims and Pundits as being of Jewish countenance and descent. (Part I, p.73). Pundit Ram Chand Kak who was at one time a prime minister of Kashmir writes in his 'Ancient Monuments of

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Kashmir' published in 1933. 'Moses is a very common name here and some ancient monuments still to be seen disclose them to be of a people who came out of Israel. For instance, the remains of an edifice built in a high mountain is called to this day the Throne of Solomon' (p.75)

Asul-i-Kafi is a book of Shia traditions written over a thousand years ago. This book mentions that in ancient times there was a king in Kashmir whose forty courtiers were well versed in the knowledge of Torah. (p.334)

To examine Western travellers, writers and historians, we will begin with Francis Bernier.13 He was a courtier of Emperor Aurangzebfor many years and had visited Kashmir. He wrote that there were many marks of Judaism to be found in Kashmir and on entering this country after crossing the Peer-Punchal Mountains, the inhabitants in the frontier villages struck him to resemble Jews markedly. Bernier then concluded:

'You will see then, my dear Sir, I am not disposed to deny that Jews may have taken up residence in Kashmir —The purity of their law, after a lapse of ages, may have been corrupted until having long degenerated into idolatory, they were induced, like many other Pagans, to adopt the creed of Mahomed'.

Catrou, a Jesuit father wrote in his 'General History of the Moghal Empire'(1708) that 'the Kashmiris are descendants of the Jews'.(p.19 5)

S-Manouchi was a physician in the service of Emperor Aurang-zeb. He had access to official records and like Bernier he accompanied the Emperor to Kashmir.

He wrote:" 'There is an old tradition that these Jews who were led captives by

Shalemanesser settled in Kashmir and that the people of that country are the descendants of the Jews. It is certain, though we find no remains in Kashmir of the Jewish religion, the people there being all either Guntus (Hindus) or Muhammadans, that there are several vestiges of a race descendant from the Israelites. The air of the face and the looks of the present inhabitants have something of what is peculiar to Jews, which distinguishes them from all other people.'

Rev. Claudius Buchanan toured Southern India extensively and in his 'Christian Researches in Asia' he mentioned his discovery of an ancient manuscript of the book of Moses in Hebrew. It was written on a roll of leather 48 feet in length. He was told that it was brought from Kashmir, (p.229)

H.H.Wilson, author of 'Travel in Himalyan Provinces' (1841) states: 'The

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physical and the ethnic character, which so sharply marks off the Kashmiris from all surrounding races, has always struck observant visitors to the valley and they have universally connected them with the Jews.'

G.T.Vigne in his 'Travels in Kashmir, Ladakh, and Iskardoo' which he published in 1842 mentions certain Jewish tombs near Takht-i-Sulaiman in Sirinagar. (p. 395)

We have already quoted the views of George Moore, the author of 'The Lost Tribes'. Dr. Keith Johnston in his 'Dictionary of Geography' (1867) writes: 'The natives of Kashmir are of a tall, robust frame of body, with manly features, the woman full formed and handsome, with aquiline noses and features resembling the Jews'. (p.250)

In a book named 'Kashmir and its Shawls' (1857) the following passage occurs: 'There is a tradition of long standing, recently revived, that some portion of the so-called lost tribes of Israel found their way to Kashmir on their dispersion. If based on any correct foundation, the fact of weaving in its higher departments having existed for hundreds of years in the valley might be accounted for by the expatriated Jews carrying with them the arts they learned from their Babylonish conquerors.' (p. 17)

Numerous writers have commented on the Jewish appearance of people of Kashmir. This list is very long. Sir Francis Younghusband was representative of the British crown (the Resident) to the Court of the Maharaja of Kashmir for many years. He writes in his book 'Kashmir': "The visitor will often see strikingly handsome wo men, with clear cut features, long dark eyes, well-marked eyebrows and a general Jewish appearance. Here may be seen fine old pat riarchal types, just as we picture to ourselves the Israelitish heroes of old. Some, indeed, say ... that these Kashmiris are the lost tribes of Israel and certainly as I have already said, there are real Biblical types to be seen everywhere in Kashmir and especially among the upland villages. Here the Israelitish Shepherd tending his flocks and herds may any day be seen.(p.l07,112)

John Noel wrote an article, "The Heavenly High Snow Peaks of Kashmir' in Asia Magazine, New York, Oct. 1930. In this article he wrote: 'Immensely strong are those picturesque, broad-shouldered Kashmiri peasants and yet docile and meek in temperament. One thing about them strikes you with

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enormous force. They seem more perfectly Jewish than the purest Jews you have ever seen, not because they wear a flowing cloak-like dress that conforms to your idea of Biblical garments, but because their faces have the Jewish cast of features. The curious coincidence —or is it a coincidence? —is that there is a strong tradition in Kashmir of its connection with the Jews.'

CUSTOMS AND TRADITIONS OF AFGHANS AND KASHMIRIS A study of customs and traditions of Afghans and people of Kashmir

shows resemblance with the Israelite or Biblical traditions, in spite of the centuries that have rolled by since the Israelite ancestors settled in these lands. Nazir Ahmad, the author of 'Jesus in Heaven on Earth' did such a research and came to conclusion that many customs and traditions of Afghans and Kashmiris relating to birth, marriage, mourning, burial, food, and general habits and customs bear strong resemblance to counterpart Biblical or old Jewish customs and traditions. He has given a comprehensive report" of his extensive research in this regard in his book. Like Jews, Afghans and Kashmiris reckon their week as beginning with Saturday. Kashmiris used to and Afghans even now observe and celebrate 'Eid-Fassakh' which corresponds with the Jewish Passover. Like Jews, Afghans and Kashmiris name their subtribes after various animals. Many of traditions of Afghans and Kashmiris are founded on Biblical records. They speak of their great past, of the glories of Solomon, of the deluge and of their captivity. Their folklore and fables resound with Jewish stories. The preponderance of Jewish names among Afghans and Kashmiris can not be explained simply by their conversion to Islam.

Certain archaelogical discoveries point out that Afghans and Kashmiris are descendants of Israel of old. The domestic pottery which archaelogists have discovered in ancient cities of Kashmir and Afghanistan is of one variety called 'Celadon'. Chips and fragments of Celadon are to be found from Babylon to Seistan, from Seistan to India, in Afghanistan, and in Kashmir and not beyond.17 The Jews were once famous for their type of pottery and it is significant that Sirinagar Museum in Kashmir abounds with this pottery which has been excavated from different places in Kashmir Valley.

ANCIENT KASHMIR TEMPLES The ancient temples of Kashmir are the most remarkable monuments of

India. They establish undoubted traces of Israelite influence. Some think that they exhibit Greek influence but Sir V.A.Smith, the famous historian of India,

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in his 'Early History of India', discusses this thoroughly and proves that there is no evidence that Greek architecture was ever introduced in India." Both Sir Aurel Stein " and Vigne20 rely on famous report of Professor Bruel and agree with him that none of Kashmir ruins were of Buddhist or Brahmanical origin. Many experts have expressed the view that stereotyped style of the temples of Kashmir points to a different origin than Hindu temples. Two Kashmir temples need mentioning in particular. The most celebrated Kashmir temple both in extant and splendour is of Martand near Mattan, about eight miles from Islamabad (Kashmir) Dr. James Ferguson who for many years was incharge of Archaeological Department of Government of India, testified that this temple is a Jewish temple. He wrote that it is one of the points of interest in the Kashmir temples that they reproduce, in plan at least, the Jewish temple, more nearly than any other known building.2'

The second significant Kashmir temple is known as Takht-i-Sulaiman -

(The Throne of Solomon) in Srinagar, the capital of Kashmir. This temple is built on a high hill approached by a long flight of steps enclosed by two side walls which originally bore four Persian inscriptions and to which we will refer later. The date assigned to this temple is prior to 250 B.C. This temple is a replica of the tomb of Absalam, the third son of David, near Jerusalem.

KASHMIRI LANGUAGE When the monuments of Kashmir first attracted the attention of

archaeologists not a single syllable of the ancient inscriptions could be read. The knowledge of the ancient alphabet had become extinct. Some experts were trying to decipher it as if the inscriptions were in a language belonging to Sanskrit group. The researchers of Sir George Gregson, however, proved that Kashmiri language was non-Indian and did not belong to Sanskrit group. Prof. E. J. Rapson says that in fact there were two languages of Semitic origin, which were known as the 'Brahmi' and 'Khoroshthi'. After stating that two languages were 'brought into India through Mesopotamia by merchants he goes on to say that 'Khoroshthi' which is particularly the alphabet of Northwestern India, is a variety of the Aramaic script which prevailed generally throughout Western Asia in the fifth century B.C. As the Persian language evolved, Syrian influence brought about the Sulus script. The New Persian with Arabic admixture resulted in 'Kashar' the language of people of Kashmir. Richard Temple" rightly points out that Kashmiri language contains thirty per

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cent of Persian words, twenty-five of Arabic, and forty-five per cent of other languages including Hebrew. The Kashmiri language is distinct from that spoken in any part of India. Mufti Muhammad Sadiq asserts that its nucleus to some extent is drawn from Hebrew language. In his book, Qabr-i-Masih (The Tomb of Jesus) he has given a very lengthy and comprehensive list of Kashmiri words which, in pronounciation and meaning are identical with Hebrew words."

BIBLICAL NAMES OF TRIBES AND PLACES IN KASHMIR AND AFGHANISTAN

It is well known in history that emigrants carry with them their habits, customs, and traditions. They also have the tradition of naming new places in their new country with names of places in their old country. At times they name new places with the names of their well known ancestors. Again sometimes tribes are named after places of their origin or their ancestors. In this way the immigrants to a new country try to preserve the memory of their an-cesteral home. A good example is America where European immigrants named so many settlements in the New World with names of towns in Europe. If we proceed in tracing back the names of tribes and places of a country to another which is far away, we would be justified in asserting that the inhabitants of one of them migrated from the other. But such an inference would be justified if known facts could not be explained with some other hypothesis. In this regard, other factors like mutual trade, the settlements of a ruling nation or the conquering armies must be taken into account.

It is most significant fact that in Kashmir and Afghanistan, innumerable names of places and tribes can be traced to Biblical names of Israelites of old. History does not furnish us with evidence of extensive trade with Palestine or of Israelites coming to these countries as conquering settlers. The preponderance of Biblical names of old can. therefore, be explained on the basis of migration.

Vazir Ahmad author of the book, 'Jesus in Heaven on Earth' has done valuable research and has given over four hundred names of places and tribes in Kashmir and Afghanistan and adjacent regions which have been traced to Biblical names of Israelites." George Moore, the author of "The Lost Tribes' has also acknowledged this fact. This is the most convincing proof that Afghans and people of Kashmir are descendants of the Lost Tribes of Israel.)

This was the reason that Jesus undertook the long and arduous journey to Afghanistan and later to India and Kashmir, where he settled, in search of those

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lost tribes whom he referred to as 'lost sheep' and 'other sheep'. He did this migration in his post crucifixion period of his life when he had despaired of the Jews in Palestine.

One clarification is needed. When we claim that people of Afghanistan are descendants of Lost Tribes of Israelites, we do not mean that all inhabitants of Afghanistan today are such. We only mean the main group known as Afghans. So called true Afghans are the Pushtun tribes to whom the term Afghans was first applied. These Afghans are also known as Pakhtuns and they constitute about 60-70% of population. They speek Pushto. Historically they have held main power and prestige in the country. It is this predominant group called Afghans that are descendants of Lost Tribes of Israel. It is concievable that other small ethnic elements may have been absorbed into the main body of Afghans over the long period of many centuries.

There are many other distinct ethnic groups which are part of population of Afghanistan today. There are Tajiks which are of Iranian origin and speak Persian. Another group, Hazara, are believed to be descendants of Mongols. They speak a dialect of Persian containing many Turkish words. There are Turk and Turko Mongol elements like Uzbeks, mainly found along the northern part of country. There are other ethnic groups like Baluch in south and Kafirs in Northwest.

Similarly when we say that people of Kashmir are descendants of Israelites, we mean the main and predominant stock of Kashmiris and not other ethnic groups which may be part of population of Kashmir today.

References: 1. Indian Researches, 1788. Vol II, p 69. 2. Sir Alexander Brunes, Travels Into Bokhara, Bol. II, p 139-141 3. G.T. Vigne, A Personal Narrative of a Visit to Ghuzin, Cabul, in Afghanistan (1840) p 166-167 4. Dr. Joseph Wolff, Narrative of A Mission to Bokhara in the Years 1843-1845, p12 5. JamesBryce and Keith Johnson, Cyclopaedia of Geography (1880), p25 6. J. P. Ferrier, History of the Afghans, p4 7. George Moor, History of the Afghans, p4 8. H. W. Bellews, Races of Afghanistan (1884) 9. Dr. Alfred Edersheim, The Life and Times of Jesus, The Messiah, p15

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10. Sir Thomas Holditch, The Gates of India, p46 11. Abdul Qadir, Hashmat-i-Kashmir, MS No. 42, Royal Asiatic Society, Bengal CF68b. 12. Khwaja Nazir Ahmad, Jesus in Heaven on Earth, p294 13. Bernier, Travels in the Moghul Empire, Journey to Kashmir, the Paradise of the Indians, p 430-432 14. Ibid, p433 15. James Hough, The History of Christianity in India, Vol. II, p287-288 16. Khwaja Nazir Ahmad, Jesus in Heaven on Earth, p 312-329 17. Sir Thomas Holditch, The Gates of India, p71 18. Sir Vincent A. Smith, The Early History of India, p 227 19. Sir Aurel Stein, Rajatarangini, II, p 290 20. G.T. Vigne, Travels to Kashmir, Ladakh and Iskardoo I, p 393 21. Dr James Ferguson, Indian and Eastern Architecture, p286 22. Richard Temple, Sayings of Lai Ded, p 65 23. Mufti Muhammad Sadiq, Qabr-e-Masih, p 72-110 24. Khwaja Nazir Ahmad, Jesus in Heaven on Earth, p 302-312

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CHAPTER 7 ST. THOMAS IN INDIA

St. Thomas was one of twelve disciples of Jesus. His full name was Judas Thomas, according to apocryphal "Acts of Thomas" (Acta Thomae). The name or surname Thomas means "twin" as in Gospel by John, Thomas is referred as "called the Twin" (John 20:24 and 21:2). In Gospels by Mathew and Mark, Judas is mentioned as one of brothers of Jesus (Math 13:55 and Mark 6:3). Acts Thomae is called in Syriac. The Acts of Judas Thomas i.e. Judah, The Twin and throughout this book, he is called Judas and not Thomas. It is stated in Acts of Thomas that he was a twin brother of Jesus and that he resembled Jesus so much so that strangers at times mistook him for Jesus. Syriac equivalent for Thomas is "Thomae", "Theom" in Nestorian dialect, and "Tauam" in Arabic. In Arabic literature Thomas is generally referred to as Badad which according to rules of Arabic grammar can also be pronounced "Babad" and both these words mean twin.'

This view that St. Thomas was twin brother of Jesus has been advocated by Nazir Ahmad based upon the statements in "Acts of Thomas". We do not agree with it. There is no evidence at all that Jesus was born a twin. Gospels do not mention that St. Thomas was a brother of Jesus. But in view of inadequacies of Gospel narrations one can not rule out the possibility that St. Thomas was one of his brothers, considering that he was the only disciple who accompanied Jesus to India.

St. Thomas was very devoted to Jesus and very anxious to follow him anywhere and ready to die with him. (John 10:16) He followed Jesus to Sea of Tribrias and later accompanied Jesus during his migration to India in search of Lost Tribes of Israel. He is reported with Jesus at Magdonia (Nisibis — Mesopotamia) and at Taxilla in North West India (now in Pakistan). From there he probably accompanied Jesus to Kashmir. Later on, as there were remnants of Lost Tribes of Israel, settled along the West Coast of India from Bombay to Ceylon, St. Thomas went to South India where he preached and was martyred. Thus, St. Thomas established churches in South India. According to traditions of "Bani-Israel" (Israelites) along the West Coast of India, their ancestors had left Jerusalem after the second desecration of temple and reached these lands in third century B.C.2

According to Buchanan,1 some of them had come from North West India

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and Kashmir.

CHRISTIANS OF ST. THOMAS Local traditions of this group who call themselves "the Christians of St.

Thomas", relate that the founder of their church was St. Thomas. They have always claimed so and they honour St. Thomas as their Patron Saint. Later this group came under the influence of Nestorian branch of Christianity. The original faith of these Nes-torian Christians is significant that they did not believe in the Cult of Mary and did not believe in sonship of Jesus,4 for which they were persecuted when European colonists came to South India. From an early time church at Edessa (now Urfa, in Eastern Turkey) had connections with this church in India. Max Muller has established that Pahlavi was spoken at Edessa and it is interesting that Pahlavi inscriptions are found in the churches of South India. Ancient traditions originating with Acts of Thomas, connect St. Thomas with Edessa and make him the evangelist of Parthia and India. In 189 A.D., Pantaenius was sent to India by Bishop Demetrius of Alexandria. He found that a church had already been established by an apostle. Hippoclytus, one of earliest Christian historians, writes about St. Thomas:

"And Thomas preached to the Parthians, Medes, Persians, Bacterians, Indians, Hycraneans, and was thrust with a spear at Calamania,' the city of India and was buried there."'

Assemani, who quoted many Syrian writers, tells us that St. Thomas was apostle to Mesopotamia and India and mentions a place called, "The House of St. Thomas in the city of Maelapore".7 Maelapore was a city in Madras (South India), where according to Acts of Thomas, he was killed. In the time of King Alfred, it was believed that St. Thomas had preached and died in India and he had sent an embassy to the shrine of St. Thomas in India. Marco Polo, writing about 1294 A.D., also mentions the martyrdom of St. Thomas near Madras.

ACTS OF THOMAS

Acts of Thomas, to which we have referred, was written in the beginning of second century A.D. by one Leucius, the author of several Apocyphal Acts. He based it on certain letters of St. Thomas and on information received from an embassy from South India which passed through Edessa on its way to Jerusalem and Rome.

Acts of Thomas was collected as a whole in 368 A.D. by Epi-phanius, Bishop of Salamia. It was accepted and read in churches along with Gospel of Thomas and other canonical and Apocryphal literature until the decree of

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Pope Gelasius (495 A.D.) when it was condemned as heretical. In a slightly modified form, it is read and accepted even today in the Assyrian churches. It was translated from Syriac into English by Dr. W. Wright in 18 71 .* It was included by Dr. Cureton in his "Ancient Syriac Documents" in 1883.

ST. THOMAS TRAVELS TO INDIA The life of St. Thomas as given in "Acts of Thomas" begins by telling that

at the time of division of field of work among apostles, India within the Parthian Empire fell to the lot of Thomas. Next it is stated that Jesus and St. Thomas together arrived at Magdonia which is another name for Nisibis,' in Mesopotamia. It is here that an emissary by the name Abanes, from King Gondaphares of Parthian Empire of India, arrived and requested King of Magdonia to send an architect to build a palace after the Roman style. Jesus at the time was preaching to King of Magdonia and on his suggestion St. Thomas was sent to India. Thomas, travelling by sea from a port in Mesopotamia, reached mouth of River Indus in India. Traveling up the river he reached a place called Attock. Abanes presented St. Thomas to King Gondaphares at Taxilla. Thomas built a palace in six months. This was about 48 - 49 A.D. Apparently Jesus travelled by land and joined St. Thomas at Taxilla (North-West India at the time) in the kingdom of Gondaphares.

The presence of Jesus with St. Thomas at Taxilla is mentioned in Acts of Thomas very briefly. It is recorded that both attended the marriage feast of Abanes (Abdagases), a nephew of King Gondaphares.'0 We read in Acts of Thomas:

' 'Thomas after the ceremonies left the place. The bridegroom lifted the curtain which separated him from his bride. He saw Thomas, as he supposed conversing with her. Then he asked in surprise, 'How can thou be found here, did I not see thee go out before all' and the Lord answered: 'I am not Thomas but his brother.""

It is next stated that before proceeding to South India, Thomas went to another kingdom but it is not specified. Probably Kashmir is meant as Jesus went there after his visit to North-West India and the region of Punjab. Later St. Thomas retraced his steps and reached the mouth of River Indus and travelled by ship to Western Coast of South India. He landed at Kerala, an island in the lagoon near Crangonone whose chief port was Muiziris. St. Thomas preached to people on Western Coast. He is then reported to go to city of Andra in the district of Andra. Thereafter he went to Maelapore on the

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Eastern Coast and was successfull in converting Queen Tertia. This enraged King Mazdai and excited the jealously of Brahmans. They incited people and St. Thomas was killed in the city of Maelapore, Madras. He was buried there. Within an area of seven to eight miles of Fort St. George (Madras, India), stand three magnificent ancient cathedrals which mark places connected with the martyrdom of St. Thomas. It is generally accepted that bones of St. Thomas were taken from Madras to Edessa in 163 A.D. and a church was built at the place of their burial.

This account of life of St. Thomas in India is corroborated by historical and geographical features of the region. King Gondapha-res, who has been mentioned in Acts of Thomas, belonged to Parthian Dynasty and ruled North-West India from 21 to 50 A.D. After his death his nephew Abanes succeeded him for a short period. 12 The names of places mentioned in connection with life of St. Thomas in India are attested by geography of the region.

AN ARAMAIC INSCRIPTION Searching for further historical evidence of visit of St. Thomas and Jesus

to North-West India, we find that there is an interesting inscription in Taxilla Museum which had been excavated from Sirkap, Taxilla (now in Pakistan). It is broken, mutilated, and incomplete. According to Sir. John Marshall, one time Director General of Archaeological Department of British India and author of two books about Taxilla, this inscription belonged to first century A.D." And it formed part of an octagonal memorial pillar of white marble built into one of the walls of a house excavated at Taxilla. The inscription engraved on this pillar is in Aramaic, a dialect of Hebrew, which Jesus and his disciples spoke.

Nazir Ahmad, author of "Jesus in Heaven on Earch" discusses this inscription in his book. He writes:

"The exsitence of this inscription In Aramaic is of peculiar significance. But for the presence of Jesus and St. Thomas at Taxilla it cannot be explained on any other hypothesis. No attempt so far has been made to explain it though soon after its discovery efforts were made to translate it. Transcriptions of the record were published by Dr. L. D. Barnet and Prof. Cowley in the Journal of the Royal Asiatic Society.1* The Notes of the late F.C. Andreas, published by Dr. W. H. Winkler, created further complkations.The incompleteness and mutilation of the inscription

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coupled with their preconceived ideas and lack of knowledge of the real background has made confusion worse confounded. They say that the Inscription refers to a high official named "Romadota" and that it also mentions two other names, "Naggaruda" and "Priyadarsia". The rest of the translation is imaginative and, therefore, meaningless. They could not, I repeat for lack of proper knowledge, appreciate that these three words might have been descriptive and not proper names. They could not avail themselves of "Rehnumai Taxilla" by Maulvi Muhammad Hamid Qureshi, Assistant Superintendent, Archaeological Survey of India, in which he mentions that the inscription referred to the construction of a Palace (Mahal) of Deodar and Ivory at Taxilla." The Western scholars have also overlooked the fact the "Naggaruda" literally means in Aramaic carpentry, "Romadota" is really "Rudradeva" (a son-god) and "Priyadarsia" stands for "Peridesia" ( a father). As admitted by Sir John Marshall the Western scholars went on mere possibilities. They also ignored the fact that any pious and holy man in India in those days was invariably styled as a son-god or as a son of some other god."

But if we put these facts together in their true perspective we are forced to look for and trace a foreigner in Taxilla who was a carpenter, who was engaged in construction of a Palace atTaxilla, and who was associated with a pious and holy man who could be styled as "Rudradeva" (son-god). St. Judas Thomas was, in fact, a foreigner, a carpenter, son of a carpenter, he did build a palace at Taxilla, and was at Taxilla with Jesus, Prophet of God." (Jesus in Heaven on Earth, p 348)

Thus, according to Naar Ahmad, who was an eminent researcher, this inscription points to the presence of St. Thomas and Jesus Christ at Taxilla during the 1st Century. Probable date is 48 - 50 A.D. Further research to decipher this inscription may be needed.

Journey of St. Thomas, who was ever anxious and determined to follow Jesus wherever he went and to lay down his life for him, to India and his preaching and eventual martyrdom make it very likely that he was following the steps of his master Jesus Christ who was travelling to East in search of the Lost Tribes of Israelites. The migration and presence of St. Thomas in India lends support to the idea that Jesus himself migrated to India and finally settled down in Kashmir where his tomb has been located at Srinagar.

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REFERENCE 1. Lisan-ul-Arab Vol. Ill, P 48. 2. Rev. Claudius Buchanan, Christian Researchers in India, P 220. 3. Ibid, P 224. 4. W. R. Phillip, The Thirty Four Conferences beftween Danish Missionaries and the Malabar Brahmans (Christians) in the East Indies, XV 5. Sir William Hunter, Indian Empire, P 213. 6. S.D.F. Salmond. The Writings of Hippoclytus, Vol. Ill, P 131. 7. Assemani, Biblothica Orientalics lll:l, P 213 8. Dr. Wright. The Apocryphal Acts of Apostles, Vol. III. 9. Dr. Cureton, Ancient Syriac Documents, Vol. 22, P 141. See also F.C. Burket, Early Christians Outside the Roman Empire, P 155. 10. Prof. J.W. Fadrquhar, The Apostle Thomas in India, John Reyland's Library Bulletin, Vol. Xll:l. 11. Acta Thomae, Ante Nicene Christian Library, Vol. XX, P 46. See also Sir V.A. Smith, The Early History of India, P 219. And, Sir John Marshall, A Guide to Taxilla, P 15. 12. Prof. E. J. Rapson, Ancient India, P 174. Also see, Sir V. A. Smith, The Early History of India, P 217 13. Sir John Marshall, A Guide to Taxilla, P 99. 14. Ibid, P34. 15. Maulvi Muhammad Hamid Qureshi, Rahnumai Taxilla, Calcutta, Government of India Printing Press 1924, P 144.

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CHAPTER 8

JESUS TRAVELS TO INDIA Jesus had escaped from death on the cross and went into hiding for fear of

his enemies. We read in "Crucifixion by an Eyewitness", that at the time of his departure from his disciples at Mount of Olives, Jesus was very sad. We read:

"His soul was greatly moved, and his heart was filled with sadness for he knew that this would be his last walk", (in Jerusalem)' In his post crucifixion period, Jesus was helped by his well wishers and secret disciples in the Essene Brotherhood and possibly by some of his known disciples in secret. Probably he lived with isolated Essene community on the shore of Dead Sea. After an unspecified period of stay in Palestine, Jesus decided to leave his homeland and migrate to Afghanistan and Northern India in search of Lost Tribes of Israelites which had settled in these regions.

He intended to preach to these "lost sheep" and to bring them into his fold as he had despaired of the Jews in Palestine. God, the Gracious, the Merciful, must have guided Jesus about his journey and new mission of his life. He was helped by his friends in undertaking this long and arduous journey. Probably he was accompanied by his mother Mary and St. Thomas. Ibn-i-Jarir writes in his famous book Tafsir-Ibn-i-Jarir At-Tabari:

"Jesus was like unto Holy Prophet (Mohammad). He and his mother Mary (as a result of Jewish persecution) had to migrate from Palestine and leave for a far off country and he went from country to country". 2

Jesus must have gone to Galilee first as it lay on the carvan route to Syria and then on to East through Fertile Crescent. It is well to remember that according to Gospel of John, Jesus appeared for the third time to his disciples at Lake Tibrias in Galilee. Following the route through Syria he would have inevitably visited Damascus. Small community of believers including Ananias at Damascus might have been converted by Jesus himself.' The conversion of St. Paul on the road near Damascus as reported in Acts seems like a vision. But given the inadequacies of New Testament narrations, it is possible that Jesus met him in person while he was staying at Damascus. It is significant that just two miles from Damascus is a place called Maqam-i-Isa which means a place where Jesus stayed.

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Next we hear of Jesus at Nasibain which is a place between Mosul (Iraq) and Syria. If one travels from Syria towards Persia one has to go through Nasibain. It lay on caravan route from Syria to Persia through Mesopotamia. Nasibain has also been called Nisibis or Nasibus. Some think that this town is modern Nusaybin which lies in Turkey near the Syrian border. We have already examined Apocryphal Acts of Thomas which mentions Jesus and St. Thomas at Nasibain. Arrival of Jesus at Nasibain is also stated in well known Persian historical work known as Rauzat-us-Safa. It's author is Mir Muhammad Bin Khawand and was written in 836 A.H. (1417 A.D.). It was later printed at Bombay in 1271 A.H. (1852 A.D.). It is stated in this book that Jesus and Mary abandoned Jerusalem and set out to Syria.4 An abbreviated translation of a few pages of Rauzat-us-Safa, discarding some irrational miracles ascribed to Jesus, is given below.

"Jesus (on whom be peace) was named the "Messiah" because he was a great traveller. He wore a woollen scarf on his head, and a woollen 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, which was at a distance of several hundred miles from his home. With him a few of his disciples whom he sent into the city to preach. In the city, however, there were current wrong and unfounded rumours 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"(Rauzat-us-Safa P. 130-135)

Thus by coming to Nasibain Jesus intended to travel east through Persia to Afghanistan where Israelite tribes had settled.

JESUS NAMED AS YUZ ASAF After leaving Nasibain, Jesus apparently adopted the alias of "YUZ ASAF" as he

is known by this name in the oral traditions and writings of the countries he

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subsequently visited. Hebrew name of Jesus (which is a Greek word) was probably JOSHUA or YESHU. From it is derived YUSU which is name of Jesus in many oriental languages. YUS or YUZ is derived from YUSU. Thus YUZ means Jesus and ASAF, a Hebrew word, means "gatherer". In other words, YUZ ASAF means Jesus, gatherer of Lost Sheep of Israelites. Jesus is known as YUZ ASAF in ancient traditions of Iran, Afghanistan, and in Kashmir (India). Faizi, the poet of the court of Akbar, an emperor of India, addresses Jes .is:

Ai Ki nam-i to: Yuz O Kristo O Thou Whose name is Yuz and Christ.

We next hear of Jesus in Persia, as by travelling east through Mesopotamia he reached this country. According to old traditions of Iran, YUZ ASAF came to this country from west and preached there and many believed in him. The sayings of YUZ ASAF as recorded in Iranian traditions are similar to those of Jesus. (Agha Mustafai, Ahwali Ahalian-i-Paras. P 219)

TRACES OF JESUS IN AFGHANISTAN From Persia Jesus travelled to Afghanistan probably passing through Herat

which lies near western border of Afghanistan. As the Lost Tribes of Israelites, the Afghans, were settled there, he might have stayed there for many years and preached to these tribes. Apparently he made his journey to India in stages lasting for many years.

Searching for Jesus in Afghanistan we find that at Ghazni (western Afghanistan) and at Jalalabad (southeast Afghanistan) there are two platforms which bear the name YUZ ASAF because he sat and preached there. One of the kings of Afganistan appointed a caretaker for this "ziarat" (a sacred place) at Jalalabad and also made a grant for its upkeep.

There has been another recent discovery. An Englishman, Mr. O.M. Burke, travelled in many Islamic countries in Asia and Africa and lived among Sufis (Mystics) for about four years. Writing about his experiences in his book, "Among the Dervishes" (1975) he mentions that while travelling through Afghanistan he came to know of a special sect called "followers of Jesus" near Herat. O.M. Burke writes: '

"The followers of Isa, son of Maryam — Jesus the son of Mary — generally call themselves Moslems and inhabit a number of villages scattered throughout the Western area of Afghanistan whose centre is Herat. I had heard of them several

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times, but considered that they were probably people who had been converted by European missionaries from Eastern Persia, or else that they were a relic of the time when Herat had been a flourishing bishopric of the Nestorian rite, before the Arabs conquered Persia in the seventh and eighth centuries.

But from their own accounts and what I could observe, they seem to come from some much older source.

I found them through one of the deputies of the Mir of Gazarga, the descendant of Mohammed under whose protection they are. Gazarga is the shrine where Abdullah Ansar, a Sufi mystic and great local saint, is buried in a magnificent tomb formerly much visited by the emperors of India and other notables.

There must be about a thousand of these Christians. Their chief is the Abba Yahiyya (Father John), who can recite the succession of teachers through nearly sixty generations to — Isa, son of Mary, of "nazara", the Kashmiri.

According to these People, Jesus escaped from the Cross, was hidden by Friends, was helped to flee to India, where he had been before during his youth, and settled in Kashmir, where he is revered as an ancient teacher, Yuz Asaf. It is from this period of the supposed life of Jesus that these people claim to have got their message.

I had several conversations with the Abba; though, not unnaturally if his story was true, there were few points on Christian doctrine as we know it today that we could recognize.

The Abba lived on a farm, and like all the "Christians" says that their

teacher stipulated that his followers should always have a worldly vocation. Jesus, according to this community, was a carpenter and also a shepherd. He had the power to perform miracles, and he did indeed "die for the sake of his people". This death, astonishingly enough, is not the death generally assumed. The death was a real one, but it took place long before Jesus started his mission, and it was a result of this experience that he met God and was sent back to mankind to warn them of their possible fate if they did not seek love and truth.

The "Traditions of the Masih" (anointed one) is the holy book of the community. They do not believe in the New Testament; or, rather, they say that these Traditions are the New Testament, and that the Gospels which we have are partly true but generally written by people who did not understand

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the teachings of the Master. Abba Yahiyya, a towering figure with the face of a saint, was certainly an

eruidite man, and he knew his own scriptures, plus a great deal of the Jewish writings, very well indeed. He had heard of the teachings of the "heretics" as he called what we would call the various sects of Christians known to us; and he wanted no part of them.

"My son," he said, in his softly accented Persian, "these people are reading and repeating a part of the story. They have completely misunderstood the message. We have the story told to us by the Master, and through him we will be saved and made whole. Some of the events in that document which you call the Bible are true, but a great deal is made up or imagined or put in for less than worthy reasons. Isa lived for over thirty years after the materials you have were completed, and he told us what was true.

Briefly, the doctrine is that Jesus was the Son of God because he had attained that rank through his goodness and sacrifices. Thus he was equal to a divine person. He came after John the Baptist, who himself had reached the highest degree of development possible at that time. John baptised with water, Jesus with spirit and fire. These were the three stages of understanding, which were taught by our Christians.

There was a great deal of confusion at first, because I was talking about sacraments and being saved, while it took me some time to realize that Abba John's people baptism, the Holy Ghost and the Kingdom of God to be three stages in a system of human illumination. This is what they claim is the function of the Church: the preservation of an administration of these three "developments" for the worshippers.

There is a ritual meal, like the Last Supper, but this is carried out once a week. Bread and wine are eaten, but as symbolic of the grosser and finer nutritions which are the experiences of attainment of nearness to God.

While it is possible to consider these people as mere heretics, or else as followers of someone else who impersonated Jesus, yet I was singularly impressed by their piety, their feeling of certainty, their simplicity and lack of the unpleasant forms of fervour which one often finds in minority cults. They were convinced, too, that the day would come when the world would discover the truth about Jesus. When this took place, it would be the mission of the Followers to come out into the open and teach those who wanted to believe in jesus the methods by which a man or woman could "enter the Kingdom."(Among the

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Dervishes, p.107-109) This is a significant discovery about a sect in Western Afghanistan who are

known as "Followers of Jesus". They do not share traditional Christian beliefs. According to their beliefs, Jesus escaped death on the cross, was hidden by his friends, and later was helped to migrate to India and where he settled in Kashmir and was known as YUZ ASAF. Their leader Abba Yahiyya can recount the succession of teachers through sixty generations to Jesus, son of Mary, of Nazareth, settled in Kashmir (India). This is most interesting and confirms our thesis about Jesus. Further research about this sect in Western Afghanistan and their sacred scriptures is needed.

JESUS IN INDIA Traveling to India from Afghanistan Jesus must have passed through

legendary Khyber Pass the gateway to India. Passing through Northwest frontier province Jesus came to Punjab Province. (These regions are now in Pakistan.) In last chapter we have discussed presence of Thomas and Jesus in Taxilla under King Gondaphares. According to Prof. Rapson as stated in "Ancient India", Gondaphares, king of Northwest India ruled from 21 A.D. to 50 A.D.'From an ancient inscription7 recovered from Taxilla and now kept at Lahore Museum, it can be inferred that king Gon-daphares started his rule in 20 A.D.

According to Sir Vincent Smith, • a historian of early India, Gondaphares died about 60 A.D. From this, we can infer that Jesus and Thomas were at Taxilla before 50 A.D. or 60 A.D.

An interesting hypothesis has been offered by Nazir Ahmad. There is a statue of a group kept at Taxilla Museum. It was excavated from Julian site from a monastery at Taxilla in 1913. In this statue the central figure with missing head is thought by archaeologists to be of Buddha. There is a figure of a man along side on right who has a skirt like dress and shoes of unusual type. He is weaming a woollen or sheep skin cap on head. His cheeks are broad and has trimmed beared with mustache. Facial features are of Jewish type. Sir John Marshall, late Director General Archaeological Department of India describing this figure in the statue says, "The dress and bearded head of a peculiarly distinctive type clearly prove him to be a foreigner". Nazir Ahmad thinks that this statue of a foreigner alongside Buddha may be that of Jesus or of Thomas, if we are to accept the account in Acts of Thomas that they resembled each other

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markedly. The monastery from which this statue was excavated dates back to begining of second century A.D. The remarkable thing about this statue of a foreigner is the marked resemblance to Jesus as depicted in conventional Western art. This is quite significant. Hypothesis has been offered that his sculpture alongside Buddha may be to commemorate and honour visit of Jesus to •Taxilla, (in Northwest India).

Hazrat Mirza Ghulam Ahmad, Holy founder of Ahmadiyya Movement in Islam was a poineer of the view that Jesus escaped death on the cross and migrated to India and settled in Kashmir. He writes:'

"In short, Jesus came to the Punjab after passing through Afghanistan, with the ultimate intention of going to Kashmir after seeing the Punjab and Hindustan. It would be noticed that Chitral and a strip of the Punjab separates Kashmir from Afghanistan. If one travels from Afghanistan to Kashmir, through the Punjab, one has to journey over a distance of 80 miles or about 135 kilometers.

Jesus however, wisely adopted the route through Afghanistan, so that the

lost tribes of Israel, known as Afghans, might profit from him. The eastern frontier of Kashmir touches Tibet. From Kashmir he could easily go to Tibet. And having come to the Punjab, he had no difficulty in wandering through the important places of Hindustan before going to Kashmir or Tibet. It is, therefore, quite possible, as some old historical records of this country show, that Jesus might have seen Nepal, Benares, and other places. He then must have gone to Kashmir through Jammu or Rawalpindi. As he belonged to a cold country, it is certain that he stayed in these territories only through the winter, and, by the end of March or the beginning of April, must have started for Kashmir. As Kashmir resembles Sham (Syria and its surrounding country - Ed.) he must have taken up permanent residence in this land. It is possible, moreover, that he may have stayed for some time in Afghanistan and it is not impossible that he may have married in that country. One of the tribes of Afghans is known as "Isa Khel" — it would not be surprising if they are descendants of Jesus." (Jesus in India, P 78-79)

JESUS SETTLES IN KASHMIR Nazir Ahmad,n is of the view that Jesus may have entered Kashmir through

a valley named after him as Yusu Margh. This valley lies along ancient

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merchant route from Kaghan and Afghanistan. It is inhabited by Yadu race, also descendants of ten tribes of Israelites. Following this route eastward one comes to Aishmuqam (about 47 miles from Srinagar). Aish is thought to be derived from Issa (Jesus) and Aishmuqam would mean Place of Rest of Jesus. It is interesting that at the shrine of his place, there is preserved a wooden staff, about which many hold the view that it belonged to Jesus.

As Kashmir was inhabited by Lost Tribes of Israelites, Jesus settled there. He probably lived mostly at Srinagar as his tomb is found there. He preached to people of Kashmir, the Lost Sheep of House of Israel. He was accepted and honoured as traditions of Kashmir indicate. Probably many of Israelites had accepted Buddhism and some might have degenerated into idolatory. He brought them all into his fold. He was known in Kashmir by the name YUZ ASAF.

Tracing history of Jesus in Kashmir, we turn to an oriental book "Ikmal-ud-Din". Its author is Al-Shaikh Al-Said-us-Sadiq. He lived in 3rd and 4th century Hijra and died at Khorasan in 381 A.H. (962 A.D.) He was a learned man and author of several books. The author had travelled to many countries to gather material for this book. This book Ikmal-ud-Din is considered by orientalists of West to be of great value. It was first printed by Agha Mir Baqar in Iran in 1201 A.H. (1782 A.D.) and was translated into German by Prof. Muller of Hidelburg University. We read about YUZ ASAF in this book.

1. "When Yuz Asaf heard the angel's message, he prostrated himself before God and said: "I submit myself to Thy command, 0 God Almighty! Enlighten me of Thy Will. I praise Thee and I am grateful to Thee for having guided me”11 2. "The angel, therefore, guided him to leave the country and then leaving Sholabeth he proceeded on his journey."12 3. "...And he continued his journey till he reached a large valley; He lifted his face and saw a tree beside a spring. The tree was beautiful (to look at) with many branches and sweet fruits; innumerable birds were sitting on it. He was delighted with this view and moved on till he reached the tree and began to interpret what he saw. He compared the tree with Bushra, towards which he used to invite people; the spring with learning, and the birds with the people who sat around him and accepted the religion he preached..." 13

4. "Then Yuz Asaf, after roaming about in many cities, reached that country

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which is called Kashmir. He travelled 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 (Yuz AsaO 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." 14

A few passages from the same book are given below regarding sayings and teachings of YUZ ASAF.

1. "O people! Heed my words: they are of truth and wisdom: they will enable you to distinguish between right and wrong. This indeed is the religion of the Prophets of yore .... Whoever will discard it he shall not enter heaven. Seek not the kingdom of this world but rather that of heaven .... the earthly kingdom and happiness is to end and those who seek them shall perish …… The time (of death) is nigh. The birds have no control over their enemies. So have you none without faith and works. So long as there is light, travel therein ... but keep your good deeds secret from people (lest they be for show only)…. treat as you would like to be (treated), shun worldly desires, give up calumny, anger, and back-biting.... your minds and actions should be pure and identical .... " 15

2. "When a sower goes to sow and sows, some seed 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 which 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 which go in one ear and out of the other. The seed which fell among thorns are like unto those who hear and understand but act not accordinly. Other seeds which fall on good grounds are like those who hear the words of wisdom and obey." 16

Ain-ul-Hayat,17 is another book which deals with YUZ ASAF and in one chapter mentions various journeys of YUZ ASAF and gives his teachings. Its author attributes over fifteen parables to YUZ ASAF including that of sower.

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Its account of his death in "The City Of Kashmir" is similar to that of Ikmal-ud-Din. It should be clear that YUZ ASAF who preached by parabales in Kashmir was Jesus as we have already explained.

Sir Francis Younghusband, who was the British Resident (Representative) in Kashmir for many years, writes: '18

"There resided in Kashmir some 1,900 years ago a saint of the name of Yuz Asaf, who preached in parables and used many of the same parables as Christ uses, as, for instance, the parable of the sower. His tomb is in Srinagar ... and the theory is that Yuz Asaf and Jesus are one and the same person. When the people are in appearance of such a decided Jewish cast, it is curious that such a theory should exist."

The best proof of all about migration of Jesus to Kashmir and his settling

there is the existence of his tomb in Khanyar section of Srinagar — the capital of Kashmir.

WORDS OF HOLY PROPHET MUHAMMAD In the last section of this chapter we quote below words of the Holy

Prophet Mohammad (may peace be upon him) which deal with life of Jesus. Even though the words of the Prophet are not binding to Non-Muslims, they are significant and important as they foretold the truth about Jesus which has been discovered in this age. Words of the Holy Prophet as reported in books of traditions are called Hadees.

1. There are reliable reports in Hadees that the Holy Prophet Mohammad said that Jesus was 125 years of age.

2. Kanz-ul-Ummal is a comprehensive book of Hadees. In it there is a quotation by the Prophet narrated by Abu Huraira:

"God revealed to Jesus, "0 Jesus move from one place to another, i.e. go from one country to another lest thou should be recognized and persecuted" (Kanz-ul-Ummal Vol. 2, P. 34)

3. In the same book there is a Hadees reported by Jabir. "Jesus always used to travel, he went from one country to another, and at nightfall wherever he was, he used to eat the vegetation of the jungle and to drink pure water." (Kanz-ul-Ummal, Vol. 2, P. 71)

4. The Holy Prophet declared that most favoured in the sight of Allah are

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the poor. Asked what was meant by the poor, he replied, they were the people who like Jesus the Messiah fled from their country with their faith. (Kanz-ul-Ummal, Vol. 2, P. 51)

REFERENCES

1. Crucifixion by an Eyewitness, P. 123 2. Ibn-i-Jair, Tafsir Ibn-i-Jarir at Tabri, Vol. Ill, P. 197 3. Acts 9:10-25 4. Ranza-tus-Safa, Vol. I. P. 134 5. O.M. Burke, Among the Dervishes, E.P. Dutton and Co., Inc New York (1975), P. 107-109 6. Prof. E. J. Rapson, Ancient India, P. 174 7. Khwaja Nazir Ahmad, Jesus in Heaven on Earth, P. 380 8. Sir Vincent Smith, The Early History of India, P. 217

9. Hazrat Mirza Ghulam Ahmad, Jesus in India, P. 78-79

Published by Ahmadiyya Muslim Foreign Missions Dept.,

Rabwah, Pakistan

10. Khwaja Nazir Ahmad, Jesus in Heaven on Earth, P. 361

11. Shaikh Al-Said-us-Sadiq, Ikmal-ud-Din, P. 357

(Translation throughout is by Maulvi Ata-ur-Rahman of

Buhar Library, Calcutta)

12. Ibid, P. 358

13. Ibid, P. 358

14. Ibid, P. 359

15. Ibid, P. 359

16. Ibid, P. 327

17. Ibn-i-Muhammad Hadi Muhammad Ismail, Ain-ul-Hayat,

Vol. II, Ch. II

18. Sir Francis Younghusband, Kashmir, P. 112

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CHAPTER 9 THE TOMB OF JESUS AT SRINAGAR

The most striking evidence of survival of Jesus from cross and his migration to India and Kashmir is the existence of his tomb in Khanyar section of Srinagar - the capital of Kashmir (India) and is known as tomb of YUZ ASAF. The tomb is situated in older part of the town. It is also known as 'Rauzabal' which means honoured tomb. It has now become well known and continues to attract many visitors including scholars, historians, and archaeologists.

Before considering the written history about the tomb of YUZ ASAF, which can also be written as YUS ASAPH, we will narrate the oral traditions of Kashmir about the tomb. Since ancient times the tomb has been visited and venerated by people of Kashmir belonging to all creeds and station in life. While it is generally known as the tomb of YUZ ASAF, it is also known as that of 'NABI SAHIB' and 'SHAHZADA NABI' which means 'the Prophet' and 'Prince Prophet'.

It has already been stated that Jesus is named YUSU in East like in Persian and other languages. In addition Jesus is named ISA in Arabic and many Indian Languages. Thus, both YUSU and ISA mean Jesus. YUZ or YUS is derived from YUSU. ASAF or ASAPH is a Hebrew word meaning 'gatherer'. Jesus was called Prince as he was direct descendant of David. It is also significant that the tomb of YUZ ASAF is also known as that of 'NABI SAHIB* meaning 'The Prophet'. The word 'NABI' only occurs in Arabic and Hebrew. Among Muslims there has been no prophet after Prophet Mohammad (Peace be on him). Thus YUZ ASAF has to be a Hebrew prophet which Jesus was last of such prophets. Among other oral traditions of Kashmir, it is stated that YUZ ASAF was a stranger who came from a country in the West about nineteen hundred years ago.

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THE TOMB OF JESUS Khanyar Street. Srinagar, Kashmir

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John Noel wrote an article in Asia Magazine, Oct. 1930. New York, with the heading: 'The Heavenly High Snow Peaks of Kashmir'. He writes in this article:

'For a good many years there has been afloat in this land rumours that Christ did not really die upon the cross, but was brought down and disappeared to seek the Lost Tribes, and that he came to Kashmir, Ladakh, and Tibet and died and was buried at Srinagar. Kashmir legend, I have been told, contains references to a prophet who lived here and taught, as Jesus did, by parables — little stories that are repeated in Kashmir to the present day. Of recent years certain explorers have also come upon traces of this story of sojourns of Jesus in these regions'.

It is noteworthy that there is striking resemblance between teachings of YUS ASAF and Jesus. For example, Jesus' famous parable of the Sower of the Seed is also among the parables of YUS ASAF.1 Likewise, YUZ ASAF gave the name BUSHRA (Hebrew and Arabic name for Gospel) to his words which he preached to people.2

WRITTEN HISTORY Now we turn to written words in books of history of Kashmir.

Abdul Qadir bin Qaziul-Quzat Wasil Ali Khan writes in his history book, Hashmat-i-Kashmir:

'The tomb is described by the people of the locality to be that of a Prophet of the people of the Book'.' The phrase 'people of the Book' is from Holy Quran and refers to Jews and Christians.

Mufti Ghulam Nabi Khanyari writes in his book, 'Wajeez-ut-Ta-warikh': 'The tomb of Syed Nasir-ud-Din is in Khanyar section and is also known as

Rauzabal. There is also the tomb of YUZ ASAF, the Prophet. He was a prince and had come to this place. Through prayers and (because of) piety he had come as a messenger to the people of Kashmir and he preached to them. It is said that at that time Raja Gopadatta was the ruler'.4

The same version is also given by Mir Saadullah Shah in his 'Bagh-i-Suleman.5

Khwaja Muhammad Azam is one of famous historians of Kashmir. His book of history, 'Waqiat-i-Kashmir' is also known as Ta-rikh-i-Azami. It was completed in 1148 A.H. (1729 A.D.) The original manuscript is in the Buhar Library, Calcutta (MSS NO 81). This book was first printed in Lahore in 1303 A.H. (1884 A.D.) He writes about YUZ ASAF.'

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'Beside that grave (of Syed Nasir-ud-Din in Khanyar) there is a tomb. It is well known amongst the people of the locality that there lies a prophet who had come to Kashmir in ancient times. It is now known as the place of the Prophet. I have seen in a book of history that (he had come) after great tribulations from a great distance. It is said that a prince, after undergoing a good deal of penance and perseverance and through devotion and prayers, had become the Messenger of God to the people of Kashmir. On reaching Kashmir he invited people (to his religion) and after death was laid to rest in Anzmarah. In that book the name of the Prophet is given as YUZ ASAF. Anzmarah is in Khanyar. Many pious people, and especially the spiritual guide of the author: Mullah Inayatullah Shaul, say that while visiting the tomb Divine grace and blessings of prophethood were witnessed.' The same author writes in another place that YUZ ASAF was a descendant of Moses.7 Mirza Saif-ud-Din writes in his 'Khulasa-tut-Tawarikh':" "It is said that a prophet, Yuz Asafby name, appeared for the guidance of the people of Kashmir. He is buried in Mohalla Khanyar. (During his life) he invited people to his religion. He lived near about the reign of Raja Gopadatta who had also built a temple on Mount Solomon.'

Now we come to a very old important book of history written in Persian. It is by first Muslim historian on Kashmir, Mulla Nadiri.

The author, dealing with the reign of Gopadatta, writes in his Tarikh-i-Kashmir' (History of 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 found 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 of (and belonged to) another religion. During this time Hazrat Yuz Asaf having come (marfu: elevated) from (Bait-ul-Muqaddas) Jerusalem to this holy valley (Wadi-e-Aqdas) proclaimed his prophethood. He devoted heights of piety and virtue, he declared himself to be a Messenger (of himself, day and night, in (prayers to) God, and having attained God) for the people of Kashmir.

He invited people (to his religion). Because the people of the valley had

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faith in this Prophet, Raja Gopadatta referred die objection of Hindus to him (for a decision). It was because of this Prophet's orders that Sulaiman, whom Hindus called Sandeman, completed (the repairs of) the dome. (Year) Fifty and four. Further, on one of the stones of the (flankwalls encasing the stairs he (Sulaiman) inscribed: In these times Yuz Asaf proclaimed his prophethood (Dar een waqt da'wa-i-paighambari mikunad), and on the other stone of the stairs he also inscribed that he, (Yuz Asaf) was Yusu, Prophet of Children of Israel (Aidhan Yusu Paighambar-i-Bani Israel ast).

I have seen in a book of Hindus that this prophet was really Hazrat Isa Qesus) — Ruh-Allah (the spirit of God) on whom be peace (and salutation) and had also assumed the name of Yuz Asaf. The (real) knowledge is with God. He spent his life in the (valley). After his departure (death) he was laid to rest in Mohalla Anzmarah. It is also said that lights (anwar) of prophethood used to emanate from the tomb (Rauza) of this Prophet. Raja Gopadatta having ruled for sixty years and two months died...'

This is an important historical reference. It tells us that during the reign of Raja Gopadatta (49-109 A.D.), YUZ ASAF came from Jerusalem, Palestine, to the valley of Kashmir and proclaimed his Prophethood. Because of people's faith in this Prophet, the dispute about Sulaiman's appointment to repair the temple on Mount Solomon was referred to him. YUZ ASAF decided in favour of Sulaiman who was a Persian and a minister of Raja. This shows YUZ ASAF was highly respected both by people and King of Kashmir. This history by Mulla Nadiri further tells us that Sulaiman carried out repairs to the temple on Mount in year fifty four. This chronology will be discussed later as the era is not specified. One of the most important things we learn from this historical reference is that the following two inscriptions in Persian were made on stones on the wall of stairs of the Temple

1. In these times YUZ ASAF proclaimed his prophethood. 2. He was YUSU, Prophet of Children of Israel.

Thus it was clearly stated in thse inscriptions that YUZ ASAF was Jesus - the Prophet of Israelites. YUSU means Jesus.

INSCRIPTIONS ON THE TEMPLE ON MOUNT SOLOMON A bit more detail about these inscriptions is needed. The temple on Mount

Solomon is known as Takht-i-Sulaiman meaning 'Throne of Solomon'. It is an ancient temple situated on a hill on the east side of Srinagar. These

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inscriptions in the temple are four in number and written in Persian Sulus script. Two of these on two pillars out of four supporting the roof, can be read even today. These two read as follows: 1. Maimar een Satoon Raj Bihishti Zargar. Sal Panjah wa Chahar. (The mason of this pillar (is) Bihishti Zargar, Year fifty and four)

2. Een Satoon bardast Khwaja Rukun bin Murjan (Khwaja Rukun son of Murjan erected this pillar) The other two inscriptions in the same script on the flank walls enclosing the staircase, were: 3. Dar een waqt Yuz Asaf dawa-i-paghambari mikunad, Sal panjah wa Chahar.

(At this time Yuz Asaf proclaimed his prophethood, year fifty and four)

4. Aishan Yusu paighambar-i-Bani Israel ast. (He is Jesus, Prophet of the children of Israel)

After the conquest of Kashmir by Sikhs, these last two inscriptions were mutilated. They are still visible but can not be read intelligibly. Mulla Nadiri first Muslim Kashmiri historian, whom we have already quoted, gives the text of the last two only. It is identical with the text given above. He mentioned only these two probably because they contain information of far greater historical importance. Khwaja Hasan Malik Chaduara10 who wrote his history books during the reign of emperor Jahangir mentions all the four inscriptions but does not give their text.

Mufti Ghulam Nabi Khanyari" author of 'Wajeez-ut-Tawarikh, mentions the four inscriptions but gives the text of first three only. Khwaja Hassan Malik'2 in his Tarikh-i-Kashmir (History of Kashmir) also speaks of these four inscriptions. First and third inscriptions as quoted in his book are exactly as given above.

It must be remembered that during the times these writers wrote their history books, all the inscriptions were intact and last two had not been mutilated.

Major H.H. Cole has given photographic reproductions of the first two inscriptions." They read exactly as the text quoted earlier. Major Cole writes about the other two inscriptions."

'There are also two mutilated inscriptions on each side of the flank walls

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enclosing the stairs. Their characters are in Persian.' Due to influence of Christian traditions, which millions of Christians

converted to Islam in earlier centuries brought with them, there has been widespread belief among orthodox Muslims of recent times that Jesus did not die but was taken up to heavens physically. This belief is totally erroneous and has no basis in the Holy Quran. However due to this religious belief, and this bias, some of Muslim historians of Kashmir have denied that YUZ ASAF was Jesus. The following three authors belong to this school of thought. 1. Pirzada Ghulam Hasan, author of'Tarikh-i = Hassan' (1891) 2. Author of 'Tarikh-i-Kabir-i-Kashmir' (1903) 3. Dr. G. M. D. Sufi, author of 'Kashmir'

Khwaja Nazir Ahmad, author of 'Jesus in Heaven on Earth' has discussed the view of these authors about YUZ ASAF and proved them to be confusing and erroneous."

The present custodian of tomb of YUZ ASAF has in his possession a decree granted to his ancestor, Rehman Mir, signed and sealed by five Muftis (Judges) of Srinagar and is dated 1766. The complete text is as follows:

'In this kingdom, in the Department of Instruction and Religion and in the Court of Justice, Rahman Mir, son of Bahadur Mir, declares that nobles and ministers and kings and other dignitaries and the general public come from all directions to the holy building of Yuz Asaf the prophet, blessed by God, to render him homage and make offerings; and he asserts that he is absolutely authorized to receive and utilize these offerings, and that no one else has this right, and that all others must be prevented from interfering with these rights.

After confirming the evidence, it was established that in the reign of Raja Gopadatta, who restored the building on Mount Solomon and built many temples, a man named Yuz Asaf came. He was a royal prince and renounced all worldly claims and became a legislator. He used to spend his nights and days in prayer to God, and passed long periods in solitary meditation. This happened after the first great flood of Kashmir when people had abandoned themselves to the worship of idols. Yuz Asaf was sent as a prophet to preach to the people of Kashmir. He preached the oneness of God until death overcame him and he died. He was buried in Mohalla Khanyar on the side of the lake, in the place known as "Rauzabal*. In 1451 Syed Nasir-ud-Din Rizvi, a descendant of Imam Moosa Ali Raza, was buried next to Yuz Asaf.

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As the place is regularly visited by everyone, the high and the low, and the aforementioned Rahman Mir is the hereditary keeper of the place, he is authorized to receive the offerings that are deposited there, and no one else has any right to or connection with these offerings.

Given under our hand, this eleventh day of Jumadat-us-Thania, 1184 AlHegra( 1766). Signed and sealed:

Mulla Fazal, Mufti-Azam Abdul Shakur, Mufti-Azam Ahmadullah, Mufti Muhammad Azam, Mufti Hafiz Ahsanullah, Mufti

Signed and sealed:

Muhammad Akbar, Khadim Raza Akbar, Khadim Khizar Muhammad, Khadim Habihullah, Khadim

SUMMARY Those who might dispute the fact that YUZ ASAF was Jesus, will have to

name a person who has all the characteristics of YUZ ASAF. To summarize our view that YUZ ASAF was Jesus, there are following reasons for it.

1. YUZ AS AF was not an Indian- it is not an Indian name but rather of Hebrew

extraction. 2. He could not be Hindu, otherwise he would be known as 'Autar' or 'Rishi'

and not as 'Nabi' which means prophet. Moreover, Hindus and Buddhists do not bury their dead but cremate them.

3. He could not be a Muslim, as there has been no prophet after Holy Prophet Muhammad. Moreover his period was pre-Islamic.

4. Some books of history tell us that YUZ ASAP was a Hebrew Prophet and

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of royal descent. 5. His tomb is in East-West direction, like other Jewish tombs. Muslim

tombs are traditionally in North-South direction. 6. He taught in parables including the well known parable of the sower of the

seed. 7. He called his teachings 'Bushra' which means Gospel. 8. He came from Jerusalem in the reign of Raja Gopadatta (49-109 A.D.) which fits with post-crucifixion life of Jesus. 9. According to some traditions of Kashmir YUZ ASAF has been called

"ISA SAHIB" meaning Jesus. 10. According to one inscription on the temple on Mount Solomon in

Srinagar, (Takht-a-Sulaiman) it is declared that YUZ ASAF is Jesus, Prophet of Children of Israel.

11. Name YUZ is derived from YUSU which means Jesus. Asaf or Asaph is a Hebrew word meaning "gatherer' (a gatherer of Lost Tribes of Israel). The Lost Tribes of Israel had settled in Afghanistan and Kashmir.

12. Presence of Jesus in India and Kashmir has been mentioned in ancient Indian literature — both Hindu and Buddhist. This subject will be discussed in next chapter.

CHRONOLOGICAL PROOF In this section we have to establish certain important dates, like the year

fifty four mentioned in inscriptions on Temple on Mount Solomon when these were engraved and when YUZ ASAF was present in Kashmir. We also have to establish the dates of reign of Gopadatta during which Jesus came to Kashmir. This chronology is based upon calculations of Nazir Ahmad as given in his book 'Jesus in Heaven on Earth'."

Apart from inscriptions and old coins the only historical work available to us is Rajtaragni by Pundit Kulhana written during 1148-49 A.D. It is the oldest record of history of the dynasties which ruled Kashmir from earliest times or had connections with it,. Subsequent historians have based their history of early times largEly upon Kulhana's work. All ancient chronicles used by Kulhana have been lost. The first three tarangs of Rajatarangini are chiefly legendary but the fourth is based firmly on historical facts. Unfortunately the ancient history of India is mostly legendary and many mythical characters are

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treated as real persons. Western writers often ran into such problems, which were aggravated by the fact that numerous Eras were used and some of uncertain significance.

In the following comparative table are listed the eras which concern us and along with dates in those eras corresponding to year 1 A.D. and 1950 A.D. These calculations have been done by Nazir Ahmad.

Era Year Year Christian Era (AD) 1 1950 Hebrew Era (AM) 4004 5954 Kalyugi Era 3101 5051 Laukika Era 3076 5026 Bikrami Era 57 2007 Shalewahin Era -78 1877 Moslem Era -622 1369 Kashmir Era -1324 626

The first step is to determine when Gopadatta ruled Kashmir. Wilson calculates that Gopadatta's reign began in 82 B.C. but Nazir Ahmad has shown" that he has made error of 131 years in his calculations. Gopadatta ruled for sixty years and two months. So after making allowance for Wilson's error, we can date the beginning of Gopadatta's reign to 49 A.D. and end to 109 A.D. Thus we can conclude that Jesus came to Kashmir after about 49 A.D. According to ancient Sanskrit book Bhavishya Maha Purana Jesus had met King Shalewahin at Wien near Srinagar. To find this date we have to examine the historical background. In about 60 A.D. Kadephis I" became ruler of north India. Kanishka, his governor in Purushpura (Peshawar) subjugated Kashmir and also Kings of Kashgar some time later (73 A.D.). They did not depose the reigning monarchs in these countries but were satisGed with payment of tribute.

During this period Shalewahin emerged as champion of Brahmins against the Sakas20 and turned them out of Northern India and Kashmir. In about 78 A.D." Shalewahin left Kashmir and went to South India to suppress a rebellion. He celebrated his victory over the Sakas by dating a new era after him. The Shalewahin Era commenced on 1 Baisakh in the year 3179 of Kalyugi Era which corresponds to 14th March 78 A.D." Shalewahin meeting with Jesus at Wien near Srinagar might be about 78 A.D. or shortly before it.

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YEAR FIFTY FOUR The inscriptions on temple on the Mount Solomon (Takht-i-Sulaiman) in

Srinagar give the date as year fifty four when repairs to this ancient temple were carried out and inscriptions were engraved and when YUS ASAF or Jesus was present in Kashmir as a prophet of Israelites. No era has been mentioned. Further problem is that centuries of the era may not have been written, as is custom even today. As Pirzada Ghulam Hasan says," the year may be 54 or 154. Also there is probability that in case of Laukika or Kalyugi Era, year 3054 or 3154 might have been abbreviated as year 54.

The inscriptions are in Khat-i-Sulus script of Persian and not in Nastaleeq script. The Sulus script was in use from ancient times in Persia and India and continued to be used till the invasion of India by Taimur in 1398 A.D. Mir Ali Tabrezi, a contemporary of Taimur, introduced present Persian script known as Nastaleeq.

In the following table Nazir Ahmad has listed all possible dates of many

eras. Moslem Era 1— 622 AD 54— 676 AD

154— 776 AD Kasmir Era 1— 1324 AD 54— 1378 AD

54— 1478 AD Shalewahin Era 1— 78 AD 54 —132 AD

154—232 AD BikramiEra 1—57 AD 54—3BC

154— 97 AD Laukika Era 1— 3076 BC 3054— 22 BC

3154—78 AD Kalyugi Era 1— 3101 BC 3054— 47 BC

3154—53 AD

Different writers have specified different eras for year 54. One needs to eliminate eras which do not fit and arrive at conclusion.

1. HIJRA ERA (Muslim Era). Major Cole says that this era was used and

without giving any reasons, asserts that year was 1054 A.H." (1676 A.D.)

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Pandit Ram Chand Kak supports him and says that inscriptions were made during reign of Shah Jahan, a Mughal Emperor. But there is no record in history that repairs of the temple were carried out during these two periods. Moreover it is not explained as to why Nastaleeq script was not used as it was customary during that period. In Mughal period centuries were not omitted in writings. Khwaja Hasan Malak Chaduarah is of the same view and fixes, the year 54 A.H. (676 A.D.)25 He contradicts himself by stating that the pillars had been raised during the reign of Ghazi Shah Chak. But Chaks did not rule Kashmir till 1554 A.D.

2. KASHMIR ERA. Mullah Ahmad, the historian of court of Sultan Zain-ul-Abidin states that this era was introduced by Sultan Shams-ud-Din who dated it back to the commencement of the reign of Ratanju (Sultan Sadr-ud-Din) who was the first Hindu ruler of Kashmir converted to Islam. According to Mullah Ahmad up to time of conversion of Ratanju, Laukika Era was used and subsequently Hijra Era (Islamic Era) was used . Laukika Era was the one used by Pandit Kulhana.

Nazir Ahmad has discussed the view of Pirzada Ghulam Hasan who favours Kashmir Era and concludes that his view is erroneous.

3. SHALEWAHIN ERA. This came to existence in 78 A.D. There is no record that kings who ruled during 132 A.D. or 232 A.D. which corresponds to 54 or 154 year, repaired the temple.

Mullah Ahmad has stated that Laukika Era was extensively used in

Kashmir. The historians unanimously agree that repairs to temple on Mount Solomon were carried out during the reign of Gopadatta (49-109 A.D.). Mulla Nadiri," Mufti Ghulam Nabi Khanyari," Mirza Saif-ud-Din Baig" and Pandit Narayan Kaul Ajiz" all support this fact.

Haidar Malk writes in his Tarikh-i-Kashmir (History of Kashmir)10: "Then Raja Gopananda came to the throne after his father. He put up

many temples and repaired the one on Koh-i-Sulalman. About two thousand years have passed but the temple is intact. He ruled for sixty years'. In Tarikh-Jadul we read, (31):

"He (Gopadatta) repaired the temple called Aishi Shore on Koh-i-Sulaiman — Sandiman (Sulaiman) was minister of Gopadatta and he had been deputed to repair the temple.' Now reverting back to table of possible dates, the remaining three Eras with corresponding dates are:

Bikrami Era 3 BC or 97 AD

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Laukika Era 22 BC or 78 AD Kalyugi Era 47 BC or 53 AD

It is apparent that the possible dates for year 54 are 97 AD or 78 AD or 53 AD. Any of these three dates of these three eras are possible. They all fall within the reign of Raja Gopadatta (49-109 A.D.). However, as Laukika Era was mostly used in Kashmir at that time, the probable date of the inscriptions is 78 A.D. Thus it was probably year 78 A.D. that Jesus was present in Kashmir and honoured as a Israelite prophet. We are sorry to involve the readers with these tedious details but it was necessary to explain these important and historical inscriptions. It should be realized that Israelite tribes, to whom Jesus preached in Afghanistan and Kashmir, eventually converted to Islam, when this religion spread to these regions after 7th century. The people of Afghanistan and Kashmir are predominantly Muslim now.

TOMB OF JESUS DISCOVERED

Hazrat Mirza Ghulam Ahmad, the holy founder of Ahmadiyya Movement in Islam held the view that Jesus did not die on the cross but had a natural death later on and was not alive in heaven physically. This is one of recurrent themes in his books.

Though the tomb of Jesus was present in Kashmir, this fact was not well known in India or eleswhere as the common belief of most orthodox Muslims in recent times has been that though Jesus did not die on the cross, he ascended to heavens physically and would descend in later days. Towards the end of 19th century, Hazrat Ghulam Ahmad learned from his friends in Kashmir about the tomb of YUZ ASAF in Srinagar who was known as a prophet. He did further research on the subject and reaching his conclusion, categorically stated that Jesus lies buried in Srinagar in the tomb of YUZ ASAF and that YUZ ASAF and Jesus are one and the same person. He gave wide publicity to this view and wrote repeatedly about it in his books. 'Jesus in India' is one such book and was written in 1899. Followers and missionaries of Ahmadiyya Movement, founded in 1889, by Hazrat Ahmad, have also propagated this discovery all over the world. Some others have also joined in this effort. In recent years many articles in newspapers and journals in India and other continents have appeared on this theme. Unfortunately general public in

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West is still ignorant of this discovery and it is hoped that in future greater publicity will be given to it and more people particularly in West, will become aware of this tomb of Jesus.

Thus it is a historical fact that Hazrat Ahmad discovered this tomb of Jesus in Kashmir, while millions continue to expect that Jesus will descend from sky or heaven physically.

Before ending this chapter, we would like to give a list of historical or geographical names in Kashmir which refer to ISA (or ISSA) or YUSU, both meaning Jesus. It supports the evidence of Jesus having lived in Kashmir.

Issa-Bari Issa-eil Issa-Kush Issa-Mati Issa-Ta I-yes-Issa I-yes-th-Issa-vara Kal-Issa Ram-Issa Arya-Isa Aish-muqam Yusu Yusu-dha Yusu-dhara Yusu-gam Yusu-hatpura Yusu-kun Yusu-maidan Yusu-para Yusu-raja Yusu-varman Yus-marg Yus-nag Yus-mangala

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REFERENCES 1. Shaikh Al-Said-us-Sadiq, Kamal ud Din, p. 327 2. Ibid - p 358 3. Abdul Qadir, Hashmet-i-Kashmir, R.A.S. of Bengal (MSS 42) 1245 AH, (1826 AD), f 68 (b) 4. Mufti Ghulam Nabi Khanyari, Wajeez-ut-Tawarijh MSS, Vol. II, f 279 5. Mir Saadullah, Bagh-i-Sulaiman f 251, (MSS in Sri Partab Library Srinagar) 6. Khwaja Muhammad Azam, Waqiat-i-Kashmir, p 82 7. Ibid, p 85 8. Mirza Saif-ud-Din Baig, Khulasa-tut-Tawarikh, p638 (1276 AH - 1861 AD) 9. Mulla Nadiri, Tarikh-i-Kashmir, p 69 (As quoted by Khwaja Nazir Ahmad, Jesus in Heaven on Earth, p 368-369) 10. Khwaja Hasan Malik Chuaduara, Tarikh-i-Kashmir, MSS p 11-12 11. Mufti Ghulam Nabi Khanyari, Wajeez-ut-Tawarikh, MSS Vol.l, p 54 12. Khwaja Hassan Malik, Tarikh-i-Kashmir, p 56 13. Major H.H. Cole, Illustrations of Ancient Buildings in Kashmir. Illustration I, A, p 68-69 14. Ibid, p 8 15. Khwaja Nazir Ahmad, Jesus in Heaven on Earth, p 371- 374 16. Ibid, p 378-388 17. Ibid, p 378 18. Ibid, p 384-386 19. Sir Vincent Smith, The Early History of India, p 235 20. Prof. E.J. Rapson, The Cambridge History of India, Vol. I, p 582 21. James Prinsep, Essay on Indian Antiquities, Vol. II, p 154 22. J. H. Wheeler, History of India, p 239 23. Pirzada Ghulam Hasan, Tarikh-i-Hassan, Vol. I, p 77 (b) 24. Major H.H. Cole, Illustrations of Ancient Buildings, in Kashmir p8 25. Khwaja Hasan Malak Chaduarah, Tarikh-i-Kashmir, p 56

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26. Mulla Nadiri, Tarikh-i-Kashmir, p 69) 27. Mufti Ghulam Nabi Khanyari, Wajeez-u-Tawarikh, Vol. I, p 36 28. Mirza Saif-ud-Din Baig, Khlasat-ut-Tawarikh, p7 (b) 29. Pandit Narayan Kaul Ajiz, Tarikh-i-Kashmir, p 31 (a) 30. Haidar Malark, Tarikh-i-Kashmir, p 11 31.Tarikh-i-Jadul, p 49-51

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CHAPTER 10

JESUS IN ANCIENT INDIAN LITERATURE

Jesus lived in Kashmir to a ripe old age. According to some traditions his age was 120 or 125 years. If we assume that he came to India at the age of 50, he might have lived about seventy years of his life there. Yet when we search ancient Indian literature we find Jesus mentioned only briefly in one ancient and sacred Sanskrit book - Bhavishya Maha Purana. The reason for this scant history is that ancient history of India is mostly legendary. All Indian historians agree that prior to advent of Muslim political power in this country, India did not possess any systematic history. The other reason may be the deep prejudice which Indian writers and intellectuals felt towards all foreigners. According to all historians, Alexander the Great came to India. Yet we find no mention of him in any ancient Indian book.

BHAVISHYA MAHA PURANA The ancient books of Hindus are called Puranas. They are eighteen in

number. Ninth book was printed for the first time in Bombay in 1910 A.D. under orders of Maharaja Sir Partap Singh of Kashmir. This book has been handed down from generation to generation among the Hindus. Like other ancient books, it has undergone changes, additions, and interpolations. The additions made after 1st century A.D. contain account of coming of Jesus to India. In this ancient book it is stated that Israelites were found in Northwest India and there is mention of a prophet sent to Israelites which is named Isa-Masiha meaning Jesus the Messiah. It should be realized that this ancient sacred Hindu book has no relation to Hebrew or Muslim scriptures.

In this book there is a narration of meeting of King Shaliwahin (Salivahana) in mountains at Wien or Wuyan near Srinagar, with a dignified person of white complexion and wearing white robes. When King asked him his name, he replied that he was Son of God, born of virgin and preacher of a foreign religion. This saint also said that he appeared in a foreign country as Messiah. Following is the translation of the relevant part from this ancient Sanskrit work called BHAVISHYA MAHA PURANA.

"Shalewahin who was the grandson of Bikramajit, took over the government.

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He defeated the attacking hordes of the Chinese, the Parthians, the Scythians and the Bactrians. He made a demarcation line between the territories of the Aryans and the Mleechas, ordering the latter to remain on the other side of the river Indus. One day, Shalewahin went to the Himalayas and there, in the middle of the Hun country, the mighty king saw a dignified personality sitting near a mountain. The Saint was fair of complexion and wore white garments. King Shale-wahin asked him who he was. The Saint replied: I am known as the Son of God, born of a virgin. When the king felt amazed at the reply, the Saint said: I am the preacher of the Mleecha religion and follower of true principles. When the King asked him what his religion was, he replied: O, King! I come from a land far away, where there is no truth any more and evil knows no limits; I appeared there in the Mleecha country as Messiah. Through me the wicked and the guilty had to suffer and I also suffered at their hands. The King requested him to further explain his teachings and the Saint said: I teach love, truth and purity of heart. I ask human beings to serve the Lord, who is in the centre of the sun and the elements. And God and the Son are for ever. The King returned after making his obeisance to the Saint." (Bhavishya - Maha Purana - Verses 17-32)

The word Mleechas which occurs in the passage, means, the followers of religions other than Hinduism. As mentioned in last chapter, Shalewahin meeting with Jesus at Wien near Srinagar might be at about 78 AD, but there is no certainity about the date. This is most important reference, about presence of Jesus in India, from ancient Hindu literature. There is no doubt that this dignified personality which is described in Bhavishya-Maha Purana is Jesus Christ while he was in India.

STORY OF SANDIMAN We have already referred to history book Rajatarangini by Pandit Kulhana. In

this book there is an an interesting story of one saint in Kashmir who is named Isana and he lived at Ishbar on the banks of Dal Lake in Srinagar. He showed miracles similar to Jesus. One of his disciples, Sandiman, who was a minister of King, was imprisoned for ten years and after that was put on cross. His story of crucifixion is similar to that of Jesus. Due to prayers of Isana, he escaped death and was revived, though he was presumed to be dead. On seeing him alive people were amazed and they made him their King and he ruled for more than forty years. This story is found in many other history books of Kashmir also. The time of this Saint is stated to be 1st

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century A.D. It is probable that life events attributed to Saint Isana are episodes of life

of Isa or Jesus. Isana seems derived from Isa and Ishbar (where he lived Srinagar) probably means place of Isa (Jesus).

Late Pandit Jawahar Lai Nehru, former prime minister of India writes in his book, "Glimpses of World History":

"All over Central Asia, in Kashmir and Ladakh and Tibet, and even further north there is still a strong belief that Jesus or Isa travelled about there. There is nothing inherently impossible in his doing so", (p 86)

Lady Merrich writes about legend of Christ in Ladakh, an arid and mountaneous region east of Kashmir. She writes:

"In Leh is the legend of Christ who is called Isa, and the monastery at Himmis holds precise documents fifteen hundred years old which tell of the days that he (Jesus) passed in Leh where he was joyously received and where he preached." (Merrick, In the World's Attic, p 215) Leh is the capital of Ladakh and monastery at Himmis is a Buddhist monastery, about twenty-four miles from Leh. Famous American author Pearl S. Buck writes in her biography:

"My father always a scholar, had studied Buddhism for many years, among other religions of Asia, and he had written an interesting monograph on the similarities between Christianity and Buddhism.

Thus I knew rather clearly the general ideas my father had about Buddhism, one of these being that likeness between that religion and Christianity was not accidental but historical since it is quite possible that Jesus may have visited the Himalayan Kingdom in Nepal when he was a young man, and during the unrecorded twelve years of his life. Such tradition is widespread in Northern India and is even mentioned in Vishnu Purana, the ancient Hindu Scripture." (My several Worlds, A Personal Record, by Pearl S. Buck, N.Y., 1954, pp 66-67) BUDDHIST LITERATURE

When India was under Buddhist supremacy every saint who arose in India was thought to be another Buddha. Jesus in Kashmir was known as YUZ

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ASAP. Buddhists in their literature changed his name to Budasaf. Book of Yuz Asaf or Budasaf was compiled in medieval period. It was a Buddhist work. At the end of this book, however, ancient Indian traditions are mentioned that Yuz Asaf was a prophet who came from outside of India and after travelling in India, settled down in Kashmir where he died.

We quote below from conclusion of the Bombay Arabic edition of the "Book of Balauhar and Budasaf (Yuz Asaph), P. 258-67 corresponding to P. 182-3 of Rosen's translation.

"And he reached Kashmir, and this was the most remote place in which he ministered, and there the end of his life overtook him. And he left the world, bequeathing his heritage to a certain disciple, Ababid by name, who served him and accompanied him; he was a man perfect in all his doings. And he exhorted him and said to him: I have discovered and cherished and adorned a shrine and set therein lamps for the departed; I have gathered together the flock of the true faith which was scattered and to which I was sent. And now there draws nigh my ascension from the world, and the separation of my soul from the body. Observe, therefore, the commandments given to you and do not diverge from the truth, but hold fast to it with gratitude. And let Ababid be the leader. Afterwards, he commanded Ababid to smooth out a place for him, then he stretched out his legs and lay down; and he turned his head towards the north and his face to the east, and then he died." (The Wisdom of Balahar — A Christian Legend of the Buddha, by David Marshal Lang M.A. Ph.D: George Allen & Unwin Ltd. 1957, New York, p. 37)

This description is similar to what we have already quoted about Yuz Asaf in the book called Ikmal-ud-Din.

UNKNOWN LIFE OF JESUS A Russian traveller, Nicholas Notovitch visited East after the close of Russian-Turkish war (1877-1878). He went across Caucasus to Persia. Travelling through Afghanistan he reached India in 1887. He visited many places in India including Kashmir and Ladakh. In Ladakh, after visiting Leh he stayed for some time at Buddhist monastery at Himmis. He learnt from Chief Lama that there were scrolls in library of monastery which contained ancient memoirs relating to life of prophet Isa (Jesus) who was said to have travelled in India and preached there and among the sons of Israel. Lama told him further that the name Isa was highly respected among Buddhists but only those were familiar with him who had read those scrolls. He explained

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that the scrolls in which life and works of Isa (Jesus) were narrated, had been brought to Tibet from India and Nepal. The originals were written in Pali language and were preserved at Lhasa (Tibet) but copies of their translations in Tibetan language existed at Himmis.

Nicholas Notovitch became very interested in this subject and on his insistence, two of these ancient scrolls were read to him through an interpreter. Notovitch took notes of this material about life of Isa (Jesus). On his return he showed this material to many church dignitaries but was strongly urged against publishing it. He finally published his notes from New York in 1890 and called this work "Life of Saint Isa". It forms a part of his work which he called "Unknown Life of Jesus". Original book was published in French. One English translation of "Unknown Life of Jesus" is by Alexina Loranger, published by Rand McNally and Co., 1894.

Following is the summary of this life of Jesus as given in this book based upon Buddhist chronicles.

Isa, or Jesus, was born in country of Israel. Child's parents were poor but were distinguished for their piety. He began telling about Lord while still a child. People were amazed at his wisdom. When Isa was thirteen, his parents were visited by rich and noble who wished to have Jesus as their son-in-law, as his fame had spread widely due to his noble preaching. At this time Jesus disappeared secretly from his parents' home. Leaving Jerusalem, he joined a carvan of merchants and set out for province of Sind in India.

At the age of fourteen he crossed Sind and settled among choosen land of Aryas (Hindus). His fame spread to northern parts. When he crossed into country of five rivers (Punjab) people begged him to stay with them. He left for Jagannath in the province of Orissa. Brahmin priests taught him to read and understand Vedas, to heal by prayer, to teach and explain Holy Scriptures, and to cast out evil spirits from body. Jesus lived for six years in Jagannath, Rajagribe, Benares, and other holy cities.

Jesus made his enemies when he talked about equality of man while Brahmins held Shudras as slaves. Brahmins asked Jesus to abandon the company of Shudras and to accept Brahmin religion. But Jesus refused and condemned the doctrine that robbed people of their human rights and taught that God loved all his children equally. Brahmins tried to kill Jesus but he was warned of danger and he left Jagannath by night and went to land of Buddhists. He mastered Pali language and devoted himself to study their sacred scriptures and became qualified to explain them. He then left Nepal

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and the Himalayan Mountains, descended to Rajputana and set out towards West proclaiming one and indivisable God. He urged people to abolish slavery and abandon idolatory.

When Jesus reached Persia he spoke against the cult of Sun and against

the concept of Good God and Evil God explaining that Sun was only an instrument of God that God was God of goodness and no God of evil existed. His preaching made enemies among priesthood. Jesus continued his journey safe and sound and arrived back in Israel when he was twenty-nine years old.

Rest of life of Jesus in Israel is similar to Biblical accounts with the significant difference that blame for his persecution and crucifixion is put on Pilate and priests and people are presented as blameless.

Some of the teachings of Isa or Jesus as narrated in these Buddhist scrolls are following:

1. "God the Father establishes no difference between His children, who are all equally dear to Him." (Unknown Life of Jesus, p 109)

2. "Fear thy God, bow down thy knee before Him only, and to Him only must thy offerings be made."

3. "Isa denied the Trimourti and the incarnation of Para-Brahma in Vishnou, Siva and other gods, saying: "The Eternal Judge, the Eternal Spirit, composes the One and Indivisible soul of the universe, which alone creates, contains and animates the whole." He alone has willed and created. He alone has existed from eternity and will exist without end. He has no equal neither in the heaven nor on this earth. The Great Creator shares His power with no one, still less with inanimate objects as you have been taught, for He alone possesses supreme power." (Unknown Life of Jesus, p 110)

4. "He willed it, and the world appeared.... And He has subordinated to man the land, the waters, the animals and all that He has created and which He maintains in immutable order by fixing the duration of each". "The wrath of God shall soon be let loose on man, for he has forgotten his Creater and filled His temples with abomination, and he adores a host of creatures which God subordinated to him." (Unknown Life of Jesus, pill)

Above quoted teachings atrributed to Jesus are about the unity of God and are truly prophetic.

This story of life of Jesus by Buddhist writings, in which Jesus is stated to have gone and lived in India during youth before crucifixion, is not wholly

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authentic and genuine. There was no reason for Jesus to take such an arduous and long journey at the age of thirteen or fourteen. Even if he did, who would have paid attention to a youth of fourteen studying in a foreign land. The important point of these ancient Buddhist chronicales is the fact that Jesus travelled to India and lived and preached for many years. This fact could not be denied. Otherwise the Buddhist writings would not have mentioned it. But to show superiority of Indian and Buddhist religions, Jesus has been presented as a student of Hindu and Buddhist traditions for which he is stated to have journeyed to India at a young age.

The fact is that Jesus travelled to India after the event of crucifixion when he had already attained prophethood. At that time he had no choice but to leave Palestine where he was persecuted and his life was in danger. This is what is apparent from the account of Jesus in Bhavishya Maha Purana in which Jesus is quoted as saying that he became Messiah in a foreign land. None of history books on Kashmir mention that Yuz Asaf or Jesus had come to India while still a boy. There is no historical evidence of Buddhism reaching Palestine during the time of Jesus. We agree with Hazrat Mirza Ghulam Ahmad (founder of Ahmadiyya Movement in Islam), who is of the opinion that the idea that Jesus went to India during boyhood and studied Buddhism and on return to Israel produced his Gospel teachings under the influence of Buddhism is a pure fabrication.

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CHAPTER 11 JESUS AND BUDDHISM

One remarkable fact of religious history is the great resemblance between Christianity and Buddhism. Life events and teachings of Jesus as recorded in Gospels are strikingly similar to life events and moral teachings of Buddha as recorded in Buddhist writings. This resemblance is particularly marked when we refer to Northern Buddhism of Tibet, Ladakh, and adjacent regions. Some scholars have observed that Buddhism is Christianity of East and Christianity is Buddhism of West. (1) Before we discuss the reasons and the origins of this marked resemblance, let us examine this phenomenon briefly.

Hazrat Mirza Ghulam Ahmad, the Promised Messiah, while discussing this subject has pointed out that titles given to Buddah are similar to the titles given to Jesus. (2) Jesus calls himself the Light of the World and Gautama was named Buddha which means "an enlightened one". Jesus has been called "Master" and so Buddha is called "Sasta" meaning Master. Jesus is titled Blessed and Buddha is called "Sugt" which means Blessed. Buddha was a prince and has been called king like Jesus. In Gospels Jesus is called "refuge of tired" and likewise Buddha is called "Refuge for the Refugeless".

Buddha is stated to have been born of virgin. (3) A star arose at the time of his birth and an old Brahmin paid homage to the baby and prophesied his great future as a Buddha. Like Jesus, he was tempted by the Devil, while he fasted forty days, with the wealth and kingdoms of the world if he submitted to him. And like Jesus, Buddha declined. The account of Buddha's temptation and his struggle against it is much more elaborate and detailed. Like Jesus, Buddha called himself a "saviour", performed miracles, and taught in parables explaining spiritual truths by physical analogies. Buddha went to Benaras and delivered an impressive sermon on a hill recalling Jesus' sermon on the Mount. Like him, Buddha sent his disciples to preach, bidding them, "Go forth and wander everywhere, out of compassion for the world, and for welfare of God and men. Go forth in different directions. Preach the doctrine Proclaim a life of perfect restraint, chastity, and celibacy. I will go also to preach the doctrine'' (Mahavagga) (4). Like at the crucifixion of Jesus, it is stated that there was an earthquake at the time of Buddha's death.

In moral teachings of Buddha, there is great stress laid on forgiveness, not resisting evil, and to love one's enemy. Poverty and humility are advocated

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and praised. Jesus taught his disciples, "Provide neither gold, nor brass in your purses." Buddha gave the same command to his disciples. Like Gospel teaching, Buddha encouraged celibacy and asceticism. He wandered from place to place as poor and stateless and his enemies reproached him for preferring the company of sinners. When death approached him, he said that he was going home. Both Buddhism and Christianity teach not to love the world and wealth, not to hate enemies, to conquer evil with good, and to do others as you wish to be done by. Both teach sympathy, welfare, and love of humanity.

H.E. Princep writes (5) that the earliest travels in Tibet proper were undertaken by Jesuit fathers Grueber and Dorville who returned from China by that route in 1661 A.D. They were the first Europeans known to have penetrated into populous part of Tibet. Father Grueber noticed striking similarity between doctrine and ritual of Buddhists of Lhasa and that of his Roman Catholic faith. These early missionaries concluded from their observations that ancient books of the Lamas contained traces of Christian religion which they thought must have been preached in Tibet in the time of Apostles.

Dr. Ernest J. Eitel narrates the striking similarity between Jesus and Buddha as following:

"Attentive readers will have noticed in this rough sketch of Buddha's life many details singularly coinciding with incidents in the life of our Saviour as reported by the Gospels.

"Sakyamuni Buddha, we are told, came from heaven, was born of a virgin, welcomed by angels, received by an old saint who was endowed with prophetic vision, presented in a temple, baptized with water and afterwards baptized with fire; he astonished the most learned doctors by his understanding and answers, was led by the spirit into the wilderness and, having been tempted by the devil, the friend of publicans and sinners, transfigured on a mount, he descends into hell, ascends to heaven; in short with the single exception of Christ's crucifixion, almost every characteristic incident in Christ's life is also to be found narrated in the Buddhist traditios of the life of Sakyamuni Gautama Buddha. And yet, this Buddha lived and died 275 or even 543 years before Christ. As certain sceptics would make us believe, Christ went to India, during the eighteen years which intervene between his youth and manhood, and returned, thirty years old, to ape and

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reproduce life and doings of Sakyamuni Buddha. Or are we to believe in Christ's originality, driven to the miserable subterfuge of assuming as some Jesuit fathers do, that the devil, foreknowing the several details of the Promised Messiah's life, anticipated him and all the details of his life, by his own caricature in Sakyamuni Buddha"? (6).

There is no doubt that Buddhism had considerable moral teachings of its own, right from its origins in ancient times. It has its own system of philosophy and doctrines like Karma, Rebirth, and Nirvana. Some of the resemblance of its ethical teachings to Christianity may be incidental. But we maintain that this resemblance between the two is unusual and extraordinary. There is definite evidence of imitation when we see that most of Gospel teachings have been reproduced in Buddhist writings and in particular most of the life events of Jesus have been ascribed to Buddha in these writings.

Now the question is as to what is the explanation of this unusual and extraordinary resemblance. One theory is that Buddhism had reached Palestine and was prevalent there before the time of Jesus. The propnents of this theory would like us to believe that Jesus was but a disciple of Buddhism and he made his religion out of it, and that the Gospel writers inserted extant stories about Buddha's life and ascribed them to Jesus. The problem with this theory is that there is no historical evidence of Buddhism having reached Palestine at the time of Jesus. Max Muller, an eminent scholar, writes:

"Similarities between Christianity and Buddhism have frequently been pointed out of late, and the idea that Christ was influenced by Buddhist doctrines has more than once been put forward by popular writers. The difficulty has hitherto been to discover any real historical channel through which Buddhism could have reached Palestine at the time of Christ". (7)

Rhys Davis (8) is also of the opinion that there is no evidence of actual and historical communication of Buddhist ideas from East to West in Palestine. A significant fact is that there is complete lack of sources of information or manuscripts about Buddha and Buddhism earlier than the Christian Era.

Max Muller says (9) that all Indian manuscripts are comparatively

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modern, no manuscript written one thousand years ago is existent in India and it is almost impossible to find one which is even five hundred years old. According to Oldenberg (10), a biography of Buddha has not come down to us from ancient times, from the age of Pali texts and we can safely say that no such biography was existent then. E.J. Eitel writes:

"It can be proved that almost every single tint of Christian colouring which Buddhist tradition gives to the life of Buddha, is comparatively of modern origin. There is not a single Buddhist MS. in existence which could vie, in antiquity and undoubted authenticity with the oldest codices of the Gospels. Besides, the most ancient classics contain scarcely any details of Buddha's life, and none whatsoever of these above-mentioned peculiarly Christian characteristics. Nearly all the above given legends which claim to refer to events that happened many centuries before Christ, cannot be proved to have been in circulation earlier than the fifth or sixth century after Christ." (11)

We can safely conclude that the material in Buddhist writings which shows Buddha similar to Jesus, was written much later than the time of Buddha, probably in 1st and 2nd Century A.D..

Second theory to explain the stated resemblance is that Jesus went to India in his early youth and after studying Buddhism, returned to Palestine and announced his ministry and followed the life of Buddha. Thus his teachings were influenced by Buddhism. We have already disposed of this theory in last chapter. It is most unlikely and is unacceptable.

The third view is the one held by Hazrat Mirza Ghulam Ahmad, the Promised Messiah, holy founder of Ahmadiyya Movement in Islam. His view is most logical which has solved this riddle of unusual and extraordinary resemblance between Buddhism and Christianity. He rejects the theory that Jesus went to India before crucifixion but holds the view that Jesus migrated to India after he escaped death on the cross. Jesus travelled around in India, and settled down and lived a long life there, Buddhists came in contact with him and learned from him. Though he lived most of his life in Kashmir he probably visited Tibet, Nepal, and other centers of Buddhism in India. He preached to Buddhists as many Israelite tribes had accepted their religion. Buddhists learned about his life and teachings and venerated him probably as a new Buddha. As events of life of Buddha had not yet been

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recorded or the records did not exist, Buddhist priests in their writings of that time or somewhat later period recorded the life events and teachings of Jesus and ascribed it all to Buddha. Thus it were the Buddhists who borrowed from Jesus.

Hazrat Mirza Ghulam Ahmad writes:

"Jesus, on being informed by God that ten tribes of the Jews had migrated towards India, set out for those regions. And, as parties of Jews had accepted Buddhism, there was no alternative for this true prophet but to turn his attention to the followers of Buddhism. The Buddhist priests of that country expected the appearance of the "Messiah" Buddha. Therefore, Jesus' titles, as well as some of his moral teachings like "Love thine enemy; do not resist evil", and, as had been prophesied by Gautama Buddha, Jesus' fair skin, for all these signs, the priests held him to be the Buddha. It is possible also that some of his titles and teachings and the facts of Jesus' life may, consciously or unconsciously, have been ascribed in that age to the Buddha; for the Hindus have never given proof of much aptitude for recording history. The events of Buddha's life had not been recorded till the time of Jesus. Buddhist priests, therefore, had a great opportunity to ascribe to the Buddha anything they wished to ascribe. So it is likely that then they came to know the facts of Jesus' life and his moral teachings, they mixed these with many other things introduced by themselves and ascribed them to the Buddha." (12)

2. "Let it be remembered that this moral teaching and this mode of preaching, i.e., talking in parables, was the method of Jesus. This mode of preaching and this moral teaching, combined with other circumstances, at once suggest that this was an imitation of Jesus. Jesus was here in India; he went for preaching everywhere; the followers of Buddhist Faith met him, and finding him a holy person who worked miracles, recorded these things in their books; no, they declared him to be the Buddha, for it is human nature to try to acquire a good thing for oneself wherever it may be, so much so, that people try to record and remember any clever remark made by any person before them. It is therefore quite likely that the followers of the Buddhist Faith may have reproduced the entire picture of the Gospels in their books." (13)

3. "All these points of resemblance arise from the fact of Jesus' visit to India, which was a piece of good luck for followers of the Buddhist Faith, from his staying among them for a considerable time and from Buddhists

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acquiring a good knowledge of the facts of his life and of his noble teaching. Consequently it was inevitable that a great part of that teaching and ceremonial should find its way into Buddhistic record for Jesus was respected and taken for the Buddha by the Buddhists. These people, therefore, recorded his sayings in their books and ascribed them to the Buddha."(14)

One reason for interaction of Jesus and Buddhists was that in areas in Northwest of India and Kashmir where Israelite tribes had settled, who were primary objects for his preachings, there were also centers of Buddhism. As many of Israelites had accepted Buddhism, Jesus must have been forced to turn his attention to Buddhists.

The second reason is the interesting finding in Buddhist books that Buddha had prophesied about the appearance of a second Buddha after him who is named "Metteyya". This Pali word "Met-teyya' is actually Messiah. It is well known that some words or names change from one language to another. Max Muller states that T or Th in English gives the sound of S in Arabic or Persian. This prophecy about "Metteyya" occurs in Buddhist works by the name Laggawati Stutatta, Pitakkatayan and Atha Katha. Buddha prophesied (15) that his religion and teachings will decline after five hundred years and "Metteyya" would come to this land and reestablish his teachings. When Jesus came to India in post crucifixion period, he was revered by Buddhists and in view of this prophecy, recognized as a teacher or Buddha. As Jesus' teachings were markedly similar, he -restablished the spirit of Buddha's teachings. It will not be wrong to say that Jesus came to India in the spirit of Buddha. H. T. Princep remarks:

"Gautama declares himself to be the twenty fifth Buddha and says, "Bagwa Metteyya is yet to come". The name Metteyya bears an extraordinary resemblance to Messiah." (16) The word Bagwa means "white" and refers to white complexion of Jesus compared to dark colour of Buddha.

Similarly it is stated in Buddhist books that sixth disciple of Buddha would be a man named "Yasa". (17) Hazrat Mirza Ghulam Ahmad is of the view that word "Yasa" is a short form of Yasu or Yusu which means Jesus; and Jesus has been called sixth disciple because he appeared in the 6th Century after Buddha. He has been called " a disciple" as it is common habit

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of priests to call a spiritual personality coming later to be a disciple of an earlier one.

It is also interesting to note that the name "Messiah" also has been discovered in Chinese books on Buddhism of the eighth century A.D. in which Messiah is called " Mi-Shi-Ho" which recalls the Hebrew word Mashiahh (Messiah). 1. Tsing writes:

" It is indeed curious to find the name of Messiah in a Buddhist work, though the name came quite accidentally. The book is called “The New Catalogue" of the Buddhist Books compiled in Chang Vang period. ( A.D. 785-804) in the Japanese edition of Chinese Buddhist Books" (18) Hazrat Mirza Ghulam Ahmad, Promised Messiah, writes:

"I, however do not approve of the way European investigators wish to prove that the principles of Buddhism reached Palestine in the days of Jesus. It is, indeed, unfortunate that when the name and mention of Jesus are contained in the ancient books of Buddhism, these investigators should adopt the awkward course of trying to find traces of Budhha's faith in Palestine. Why should they not search for the blessed footprints of Jesus on the rocky soil of Nepal, Tibet, and Kashmir? I know, however, that these investigators could not be expected to discover the truth, which was hidden under a thousand veils of darkness; it was the work rather of God." (19)

We come to the logical conclusion that the existence of unusual and marked

resemblence between Buddhism and Christianity is yet another proof that Jesus survived crucifixion and migrated to India where he preached and lived a long life which resulted in the historic process we have discussed.

REFERENCES 1. M. Monier Williams, Buddhism, p 541, footnote. 2. Hazrat Mirza Ghulam Ahmad, Jesus in India, p 81-81 3. T.W. Rhys Davids, Buddhism, p 183 4. M. Monier Williams, Buddhism, p 45 5. H.E. Princep, Tibet Tartary and Mongolia, p 14-18 6. E.J. Eitel, Three Lectures on Buddhism, p 13-14 7. Max Muller, Ninteenth Century, Oct. 1894

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8. Rhys Davids, Lectures on the Origins o Buddhism, Hibbert Lectures, p 151 9. Max Muller, Sacred Books of the East, Vol. X, Part I, Introduction to the

Dhamapadda, P 004008XI. 10. Oldenberg, Buddhism, p 78 11. E.J. Eitel, Three Lectures on Buddhism, p 14-15 12. Hazrat Mirza Ghulam Ahmad, Jesus in India, p 84 13. Ibid, p 86 14. Ibid, p 87 15. Ibid, p 89 16. H. T. Princep, Tibet Taratary and Mongolia, p 171 17. M. Monier William, Buddhism, p 45 18. I. Tsing, A Record of Buddhist Religion, translated by J. Takakusu, Oxford

Clarendon Press, 1896 19. Hazrat Mirza Ghulam Ahmad, Jesus in India, p 94-95

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CHAPTER 12 JESUS AND THE HOLY QURAN

"And we made the Son of Mary and his mother a sign, and we gave them refuge on an elevated land with springs of running water" (Holy Quran 23:51)

Holy Quran is the sacred religious scripture of Islam. According to belief of 800 millions of Muslims in the world today, Holy Quran is the literal word of God.

It was revealed to holy prophet Mohammad over a period of 23 years — from AD 610 to 632 - it was committed to memory as well as recorded in writing. It is pure revelation of God and does not contain words of holy prophet Mohammad, which are collected in separate books of Traditions called Hadith. Its text has been fully preserved. There is no doubt about a single word or sentence. A non Muslim may not believe it to be the word of God but all scholars and critics agree that Quran is just the same as prophet Mohammad gave it to the world about fourteen centuries ago. Apart from textual purity, its meaning and interpretation was explained first by the holy prophet Mohammad and later by reformers which God raised in every century of Islam. World is dynamic and so is the Quran. Changing circumstances and new scientific discoveries have not been able to refute the teachings of Quran. This universe with its natural laws is the work or creation of God whereas Quran is the word of God. There is no conflict between the two. In Islam there is no conflict between religion and true science. Just as knowledge of the universe is inexhaustible, so is the knowledge of Quran. Its full meaning and interpretation cannot be confined to a single person or age.

UNITY OF GOD The fundamental teaching of Quran is the unity of God. He is One and has

no associates in person or in His attributes. He is all Powerful, Mighty, and Wise. He is free from human conditions like being born, suffering, or death. He does not beget, nor is He begotten.

He is Self existing, Eternal, and Independent. He is the Wise Creator of the whole universe. He is the First cause of all causes. The whole system of cause and effect in this universe ends with Him.

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He is the Creator and Sustainer of everything. Without His support the whole universe will collapse in a second. The unity and uniformity of laws of nature points to One Creator. He is beneficent and Merciful. He forgives the repentant. His attributes of mercy and justice are not in any conflict. His justice is part of His mercy. He is the Master. He forgives whomsoever He wishes. His are the most beautiful attributes which cannot be confined to human reason. We read in the Holy Quran:

"God is He besides whom there is no God, the Sovereign, the Most Holy, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted. Holy is God, far above that which they associate with Him. He is God, the Creator, the Master, the Fashioner; His are the most beautiful names. All that is in the heavens and the earth glorifies Him. He is the Mighty, the Wise. (59: 23-25)

God is unique in all His attributes. Reason cannot fully comprehend Him. Where reason cannot reach Him, He reaches the mind or soul and enlightens it with revelation. He sends His revelation to His chosen servants and continues to do so even today. Thus He himself provides guidance through His prophets who laid foundations of new cultures and civilizations in different ages.

Quran rejects doctrines like Trinity or sonship of any human in the sense of having partners in Divinity. And Quran is most emphatic in doing so.

He is Gracious and Merciful. His Grace and Beneficence extend to every thing in the universe. He is the Creator who has given everything a nature appropriate to its condition. He brings everything to perfection in stages. He is the Praisworthy and Creator and Master of everything in the universe. Through His Grace He has provided means for man's physical, intellectual, moral and spiritual development. Just as man's physical evolution had become established, so did moral and spiritual evolution culminate in revelation of the Quran — The ultimate law of God for mankind. Thus we can see the need of the Holy Quran in the presence of older scriptures and religions. When Quran was revealed, there were the scriptures of Judiasm, Christianity, and Hinduism in India. Buddhism and Confucianism held sway in China and Tibet. Holy books of these religions had suffered through interpolations and time. Quran affirms the truth of prophets before Islam who founded the previous great religions. But all these religions and prophets were national in character. This very division demanded a universal

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religion and scripture. And this was provided by Islam and Holy Quran. Holy prophet Mohammad testified the truth of previous prophets and he was raised by God as the greatest of all prophets and a seal of prophets (May peace be upon him).

Holy Quran contains the essential truths revealed in earlier scriptures and others needed to bring it to perfection for universal spiritual guidance.

After this brief introduction the following verses of the Holy Quran are quoted which explain the life and teachings of Jesus. Most of the verses are self- explanatory, a few may need slight interpretation. Allah is the name of God in the Holy Quran.

JESUS BORN TO VIRGIN MARY HOLY QURAN

And remember when the angels said "0 Mary, Allah has chosen thee and purified thee and chosen thee above all women of the time. (3:43)

"0 Mary, be obedient to thy Lord and prostrate thyself and worship God alone with those who worship Him'.

This is of the tidings of things unseen which we reveal to thee. And thou wast not with them when they cast their arrows, as to which of them should be guardian of Mary, nor wast thou with them when they disputed with one another. (3: 44-45)

When the angles said "0 Mary, Allah gives thee glad tidings of a son through a word from Him; his name shall be the Messiah, Jesus, Son of Mary, honoured in this world and the next, and of those who are granted nearness to God. And he shall speak to the people in the cradle and when of middle age, and he shall be righteous.' (3: 46-47)

JESUS, A PROPHET FOR ISRAELITES

She said; "My Lord, how shall I have a son, when no man has touched me? He said, "Such is the way of Allah. He creates what He pleases. When He decrees a thing, He says to it, "Be,' and it is. And will teach him the Book and the Wisdom and the Torah and the Gospel. And will send him as a Messenger to the children of Israel with the message, "I come to you with a

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sign from your Lord, which is that I will fashion out for you a creation out of clay after the manner of a bird; then I will breathe into it a new spirit and it will become a soaring being by the command of Allah; and I will heal the night blind and the leprous and I will bestow life on the spiritually dead, by command of Allah. And I will announce to you what you will eat and what you will store up in your houses. Surely, there is a sign for you, if you are believers. And I come fulfilling that which is before me, namely, the Torah; and allow you some of that which was forbidden unto you. And I come to you with a Sign from your Lord; so fear Allah and obey me. Surely Allah is my Lord and your Lord; so worship Him; this is the right path." (3: 48-52)

And when Jesus perceived their disbelief, he said "Who will be my helpers in the cause of Allah?' The disciples answered, "We are the helpers of Allah. We have believed in Allah. And bear thou witness that we are obedient. Our Lord, we believe in that which Thou hast sent down and we follow this messenger. So write us down among those who bear witness.' (3: 53-54)

And Jesus' enemies planned and Allah also planned, and Allah is the best of planners.

Remember the time when Allah said, "I will cause thee to die a natural death and will exalt thee to Myself, and will clear thee of charges of those who disbelieve, and I will exalt those who follow thee above those who disbelieve, until the Day of Resurrection, then to Me shall be your return, and I will judge between you concerning that wherein you differ. Then as for those who disbelieve, I will punish them with a severe punishment in this world and in the next; and they shall have no helpers. And as for those who believe and do good works, He will give them their full rewards. And Allah does not love the wrongdoers". (3: 55-58)

That is What we recite unto thee of the Signs and reminder, full of wisdom. Surely the case of Jesus with Allah is like the case of Adam. He created him out of dust, then he said to him "Be" and he was. This is the truth from thy Lord, so be thou not of those who doubt. (3: 59-61)

Then whoso disputes with thee concerning it, after what has come to thee of knowledge, say to him, "Come, let us call our sons, and your sons, and our women, and your women, and our people, and your people; then let us pray fervently for the triumph of the truth and invoke the curse of Allah on

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those who lie. This certainly is the true account. There is none worthy of worship save Allah; and surely it is Allah Who is Mighty, the Wise. But if they turn away, then remember that Allah fully knows the mischief makers. (3: 62-64)

Say, "O people of the Book!, come to a word equal between us and you —that we worship none but Allah, and that we associate no partner with Him, and that some of us take not others for Lords beside Allah." But if they turn away, then say "bear witness that we have submitted to God". (3: 65)

In the above verses Quran upholds the virtue of Mary, mother of Jesus and gives the view that the birth of Jesus was miraculous and a decree of Allah. Jesus has been likened to Adam. This is like the expression "Son of Man". Thus Jesus is declared to be like other mortals. Jesus is presented as a messenger for Israelites who was destined to die like other prophets. His name in Arabic is Isa (Jesus) and Al-Masih (Messiah or Mashiah in Hebrew). "Al-Masih" in Arabic has two meanings: l) one anointed or blessed; 2) one who travels much. Thus by giving this name to Jesus, prophecy was inherent that Jesus will be a prophet of God and that he will travel widely after the event of crucifixion. Enemies of Jesus will plan to kill him to prove that he was a false prophet but God will save him from death on the cross and thus exalt him and honour him. Holy Quran says that Jesus will be honoured in this world and the next. In Palestine Jesus was not honoured and Jews rejected him and tried to prove that he was accursed of God. But God saved him from death at the hands of Jews. He left Palestine and emigrated to Kashmir where he was accepted and greatly honoured. Some miracles of Jesus have been mentioned. Like all prophets Jesus showed miracles. It is probable that Jesus may have healed some physically sick persons with his prayers to God. But the primary function of messengers of God is that of healing those who are spiritually sick or dead. Thus Jesus healed spiritually blind and lepers and dead. Quickening of dead does not mean bringing dead back to life but means reforming those who were spiritually dead. Holy Quran is emphatic that dead persons do not return to life in this world. This is the absolute law of God. There is life after death and a day of judgement but these have nothing to do with life in this world. The words that Jesus will fashion a creation out of clay like birds does not mean creating birds. Clay means the pliable nature of his disciples who under his influence will soar up high and progress spiritually.

At the end of the above verses, Holy Quran invites "people of the book" to

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worship none other than Allah and not to associate any one with God. In other words to desist from worshipping Jesus or any other creature or thing and not to take them to be God or creator. In the idiom of Quran "people of the Book" refers to Jews and Christians.

JESUS DID NOT DIE ON THE CROSS HOLY QURAN: And for their saying, "we did slay the Messiah, Jesus, son of Mary, the

messenger of Allah", whereas they slew him not, nor did they bring about his death on the cross, but he was made to appear to them like one crucified, and those who differ therein are certainly in a state of doubt about it; they have no certain knowledge there of, but only pursue a conjecture, and they did not arrive at a certainty concerning it. On the contrary, Allah exalted him to Himself and Allah is Mighty Wise. (4: 158-159)

Thus Quran is quite clear in declaring that God saved Jesus from the death on the cross. Quran does not deny that Jesus was put on the cross. The matter of the death of Jesus became obscure or dubious to his enemies. Thus their assertion that they killed him on the cross is mere conjecture on their part. God exalted him to Himself meaning that he honoured him by rescuing him from his enemies. There is no mention in Quran of physical asension to heavens. Unfortunately many Orthodox Muslims believe in physical asension of Jesus due to influence of Christian tradition in recent centuries. But there is no Quranic basis for it.

HOLY QURAN: Jesus said "I am a servant of Allah. He has given me the book and has

made me a prophet. And He has made me blessed wheresoever I may be, and has enjoined upon me prayer and alms, giving so long as I live. And He has made me dutifull towards my mother and has not made me arrogant and graceless. And peace was on me the day I was born and peace will be on me the day I shall die and the day I shall be raised up to life again".

That was Jesus, son of Mary. This is a statement of the truth concerning which they entertain doubt. It does not befit the majesty of Allah to take unto Himself a son. Holy is He. When He decrees a thing. He says to it, "Be" and it comes into being. Jesus said, "Allah surely is my Lord and your Lord, so worship Him alone. This is the right path." But the parties differed among themselves. So woe to those who disbelieve, because of meeting of a grevious day. (19: 31-38).

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Allah is He beside Whom there is none worthy of worship, the Living, the Self-Subsisting, All-Sustaining. He has sent down to thee the Book containing the truth and fulfilling that which precedes it; and He sent down the Torah and the Gospel before this, as a guidance to the people; and He has sent down the Criterion. (3: 3-4)

REFUTATION OF TRINITY "Indeed, they are disbelievers who say, "Allah is none but the Messiah,

son of Mary", whereas the Messiah himself said, "0 children of Israel, worship Allah Who is my Lord and your Lord. Surely Allah has forbidden Heaven to him who associates partners with Allah and the Fire will be his resort. And the wrong doers shall have no helpers. (5: 73)

They surely disbelieve who say "Allah is the third of three". There is no God but one God. And if they do not desist from what they say, a grievous punishment shall surely befall those of them that disbelieve. Will they then turn to Allah and ask His forgiveness, while Allah is Most Merciful and Forgiving." (3: 74-75) The Messiah, son of Mary was only a Messenger; surely Messengers like unto him had passed away before him. And his mother was a truthful woman. They both used to eat food. See how we explain the Signs for their benefit and see how they are led away. Say, will you worship beside Allah that which has no power to do you harm or good? And Allah is All Hearing, All Knowing. Say, "0 people of the Book, exceed not the limits in the matter of your religion unjustly, nor follow the low desires of a people who went astray before and caused many to go astray and who have strayed away from the right path. (5: 76-78)

And We caused Jesus, son of Mary, to follow in their footsteps, fulfilling that which was revealed before him in Torah; and We gave him the Gospel which contained guidance and light, fulfilling that which was revealed before him in the Torah; and a guidance and an admonition for the God fearing. And let the people of the Gospel judge according to what Allah has revealed therein, and who so judges not by what Allah has revealed, these it is who are the transgressors. (5: 47-48)

(On the day of judgement) And when Allah will say, "0 Jesus, son of Mary, did you say to the people, "Take me and my mother for two gods besides Allah?" He will answer, "Holy art Thou, I could never say that to

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which I had no right. If I had said it, Thou would have surely known it. Thou knowest what is in my mind and I know not what is in Thy mind. It is Thou alone Who are the Knower of all hidden things. I said nothing to them except that which Thou commanded me — "worship Allah, my Lord and your Lord". And I was a witness over them as long as I remained among them but since Thou caused me to die, Thou hast been the One to watch over them, and Thou dcst watch over all things. If Thou punish them, they are Thy servants; and if Thou forgive them, Thou surely Art the Mighty, the Wise." (5: 117-119)

Allah will say, "this is the day when only the truthful shall profit by their trutufulness. For them are Gardens beneath which streams flow; therein shall they abide forever. Allah is well pleased with them and they are well pleased with Him. That indeed is the supreme achievement. To Allah belongs the kingdom of the heavens and the earth and what ever is in them; and He has full power over all things. (5: 120-121)

JESUS EMIGRATED TO A HILLY LAND

And We made the son of Mary and his mother a Sign; and We gave them refuge on an elevated land with springs of running water. (23: 51)

In this last verse above it is mentioned that God gave refuge to Jesus and Mary in a high plateau which has springs of running water. This is quite apt description of the beautiful valley of Kashmir to which Jesus emigrated after the event of the cross. Kashmir is situated on the high ground of foothills of the Himalayas and contains abundant fountains and streams. He preached to the lost tribes of Israelites there and lived a long life. Allah in His infinite wisdom did not name Kashmir but gave its description. Perhaps it was destined that this fact be discovered in this age.

HOLY QURAN: In the name of Allah, the Gracious, the Merciful. He to whom belongs the

kingdom of the heavens and the earth. And He has taken unto Himself no son, and has no partner in the kingdom, and He has created everything and has determined its proper measure. Yet they have taken beside Him gods who create nothing but are themselves created, and who have no power to harm or benefit themselves, nor have they any power over death, or life, or resurrection. (25: 1, 3-4)

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We end this chapter by quoting SURA AL-IKHLAS from the Holy Quran.

In the name of Allah, the Gracious, the Merciful, Say, He is Allah, the One Allah, the Independent and besought of All. He begets not, nor is He begotten. And there is none like unto Him. (112: 1-5)

REFERENCES: 1. Introduction to the study of the Holy Quran by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad. The Oriental and Religious Publishing Corporation Ltd. Rabwah. Pakistan, 1969. 2. Holy Quran with English translation and commentary. Edited by Malik Ghulam Farid The Oriental and Religious Publishing Corporation Ltd. Rabwah, Pakistan, 1969.

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CHAPTER 13 A VISIT TO SRINAGAR, KASHMIR

Srinagar, where tomb of YUS ASAF or Jesus is located, is the capital of Kashmir. Full name is State of Jammu and Kashmir situated in the Northwest of India, of which it is now a part. Kashmir covers approximately 86,000 square miles and largely consists of Himalayan mountains and plateaux. Valley of Kashmir, through which runs Jehlum river is the main cultivable plain. To the South of Kashmir is India and Pakistan is to the Southwest. It borders Afghanistan to Northwest, Chinese region of Sinkiang is to the North and Tibet to the East.

Tracing the history of Kashmir from mid nineteenth century, British took over the province of Punjab in India in 1845 after defeating Sikhs, who had occupied Punjab following disintegration of Mughal Empire. Raja Gulab Singh of Jammu who had helped the British against the Sikhs, was rewarded by British who gave him the northern territories of Kashmir in lieu of payment of two and half million rupees. Thus Gulab Singh became Maharaja of the State of Jammu and Kashmir. His rule and that of his descendants was harsh and tyrannical especially to Muslim population which comprised over 80%. Many of basic human rights were denied. Things did not change till after twenties of this century when as a result of political awakening situation started to improve. For many decades dominant political figure was late Shaikh Mohammad Abdullah, who was highly respected by his countrymen.

In 1947, as a result of Independence, Indian Subcontinent was divided into India and Pakistan. Under rules of Independence it was generally agreed that Princely States of India will accede to either India or Pakistan depending upon wishes of majority of population. Majority of people of State of Jammu and Kashmir are Muslims who had suffered a lot under Maharaja rule, and now wanted to join Pakistan but Maharaja, a Hindu, acceded to India and Indian Army occupied Kashmir. There was undeclared war between the two countries in 1948 and as a result Kashmir was partitioned. Smaller part of Kashmir is under control of Pakistan and is known as Azad Kashmir (Free Kashmir). In 1965 there was another inconclusive war between India and Pakistan over Kashmir. For years Kashmir question has been debated in United Nations without any result. In 1952 Maharaja rule was abolished and later India made Kashmir an integral part of its union. The question of accession of Kashmir has severely strained relations between India and Pakistan right from Independence. India has made Kashmir an integral part and denies that any Kashmir problem now

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exists. However it is generally assumed that if people of Kashmir are given an opportunity to make a free choice between India and Pakistan, even now, they will opt for joining Pakistan.

Since January 1990, The movement for freedom of Kashmir has taken a very active, popular and violent turn. Kashmir is in the news again. Hundreds of activists have been killed by police and Indian security force. India is using very strong repressive measures to suppress the new popular movement. Pakistan supports the right of people of Kashmir for self-determination. So far the world community has not paid due attention to the situation in Kashmir and the long period of persecution and suffering of Kashmiri people.

In August, 1983, I paid a visit to Srinagar with the purpose of seeing tomb of YUS ASAF or Jesus. I flew from New Dehli by Indian Airlines and as the plane flew low over Kashmir Valley the panorama of lush green valley with curling streams and rivers and surrounding mountains, was beautiful indeed.

After my arrival at Srinagar, on the first opportunity I visited the tomb of YUS ASAF or Jesus. It is located in Khanyar District which is an older section of the town. The building of the tomb is rectangular and has arched wooden windows and is painted white. The enterance is from Southeast corner which leads into a small entry hall. As we enter there is first a gallery surrounding the inner chamber on all sides. Separating the gallery from inner chamber is the finely carved wooden partition on the South part of which there is a small window which opens into inner chamber. Near this window, on the wooden screen is inscribed a wooden tablet with heading, Tomb of YUS ASAF OF KHANYAR. It gives his brief history by quoting KHWAJA MUHAMMAD AZAM who is a famous historian of Kashmir. We have given this quotation in Chapter 9. Briefly it stated about this tomb that it is well known amongst the people of the locality that there lies a prophet who had come to Kashmir in ancient times. It is said that original tablet of the tomb was lost and this tablet was presented by the Department of Archeology, Government of Kashmir.

On the inner chamber floor, there are two tombstones. The larger of the two, which lies on the North side (farther end of the chamber from enterance) belongs to Jesus and the smaller one near the enterance is that of a Muslim Saint Syed Nasir-ud-Din of 15th century. On the northeast corner near the tombstones there is a stone block on the top of which are engraved two foot prints showing marks of injury. It is postulated that these are crucifixion marks on the feet of Jesus which some artist engraved on stone.

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During my visits to the tomb, I was conducted around by a young man who was caretaker. He did not seem to know much about history of YUS ASAF and I did not question him much.

On the outside wall of the tomb near the street there is a small notice board saying "ROZA BAL" and below it are the words "Tomb YUS ASAF".

Tombstone of Jesus in the inner chamber is North South in Muslim tradition. But real grave of Jesus is in underground chamber which is stated to be in Eastwest direction according to Jewish custom - originally there was a staircase leading to this underground chamber from street. But long time ago this was closed and now there is no outlet.

I was taking photos of the tomb, some people from neighbourhood assembled on the street. As we talked, I asked them who was YUS ASAF, buried in this tomb? Some replied that he was a prophet who came here from outside some two thousand years ago, how could they know who he was?

I would like to say for prospective visitors to Srinagar that many taxi drivers do not seem to know "Roza Bal" or even "Tomb of YUS ASAF". Some confuse "Roza Bal" with "Hazrat Bal" which is altogether different shrine. The tomb of YUS ASAF is situated a few yards from Khanyar Police Station. It is also a short walk from another shrine - Hazrat Ghousul Azam Dastgir. Out of the two, police station is much closer.

While in Srinagar, I had occasion to meet Professor F.M. Hass-nain, former Director of the Archives, libraries and monuments of Kashmir. He is one person from Kashmir most interested in this subject of YUS ASAF or Jesus in Kashmir. He has been engaged in research and has published many papers.

He has done valuable service of providing information to foreigners who inquire from him and also helps visitors. Though we do not agree with some of his views about this subject, we do admire his efforts.

Professor Hassnain also has an interest in archeology and he asked me to see the following articles in Sri Partap museum Srinagar. He connected them with the theory of migration of Israelites and Jesus to Kashmir. 1. HOI NAR PLATE 2. STEIN COLLECTION 3. KHURHOM (STATUES)

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LOLAB VALLEY I visited the museum and saw some of the articles. I was unable to draw

any conclusions. Professor Hassnain had not discussed this subject in any detail. Curator of the museum was not sympathetic to his views.

I asked Professor Hassnain if there was any possibility of an archeological digging of Tomb of YUS ASAF. He replied that there was no possibility as long as Orthodox Muslims were at the helm of affairs.

Hazrat, MIRZA GHULAM AHMAD who was founder of the view that Jesus did not die on the Cross and discovered his tomb in Srinagar, had expressed strong belief that if archeological digging of this tomb is done, there is strong possibility that some tablet or other useful articles may be recovered throwing further light on the person buried there.

Orthodox and conservative Muslims who regard this tomb as sacred will probably not agree to archeological survey unless there is pressure from international community with co-operation of State Government of Kashmir and India.

I also learned from Professor Hassnain that History of Kashmir by Mulla Nadiri which is regarded an important book of history and which throws significant light on life of YUS ASAF, is not available in any library of Kashmir. The manuscript was owned by a familiy in Kashmir which migrated to Pakistan at the time of Independence. He apparently was not in touch with the family. The important reference from this history book about YUS ASAF has been quoted earlier. It is based upon photo copy of the page of manuscript containing this reference, which is available. Thus reference as given, is quite authentic.

Professor Hassnain also related to me that in 1976 (or 1977) he had the opportunity to interview Dalai Lama at Leh, Ladakh where he had come to attend a Buddhist ceremony called Kalachakom. Leh is capital of Ladakh which is a eastern province of State of Tammu and Kashmir. In answer to a question Dalai Lama replied, "I believe to have seen documents about Jesus in my archives at Lhasa. But if this news is given to the West, they might go against me."

We have already discussed in the chapter about the tomb of Jesus, that on the ancient temple called Takht-i-Sulaiman in Srinagar there are four Persian inscriptions and two of them which are mutilated now have been recorded in history as following:

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In these times YUS ASAF proclaimed his prophethood year fifty and four. He is Yusu (Jesus). Prophet of the children of Israel.

I visited this temple which is on top of a hill, Mount Sulaiman located on East of Srinagar. Hindus call this temple with name Shankaracharia.

There is an impressive view of the city from the Temple. Once there, one has to climb the stairs enclosed by flank walls, all made of stone to reach the interior temple. It is a small circular room, the roof supported by four small pillars. There was a Hindu priest inside attending to devout Hindu visitors.

As stated before, according to experts the architecture of the temple is Semitic. When I looked around for the famous Persian inscriptions, I was shocked as I could find no trace of them. I asked Professor Hassnain about it. He told me that in the time of Maharaja before Independence, these inscriptions were cemented. This can be understood, that in a period of heightened sense of nationalism and religious fervour Hindus could not tolerate Persian inscriptions (associated with Muslims) in a temple possessed by them. There is no doubt about historic existence of these inscriptions as we have discussed in Chapter 9. Major H.H. Cole had published photographic reproductions of two of these inscriptions in his "Illustrations of Ancient Buildings in Kashmir.'

A DESCENDANT OF JESUS IN SRINAGAR I had learnt from FABER-KAISER'S book "Jesus Died in Kashmir* that

there is a person in Srinagar by the name SAHIBZADA BASH-ART SALEEM who may be a direct descendant of Jesus. He claimed to possess a genealogical table detailing his ancestry back to Jesus. Sahibzada Basharat Saleem told Faber-Kaiser that whenever his father was asked whether he was a descendant of Jesus, his answer was "Yes indeed but we call him 'YUZ ASAF'.

I met Sahibzada Basharat Saleem at Ahdoos Restaurant, where he is the owner and manager. He is also a keen photographer, art lover and a poet. We talked at the restaurant for a while and later he came over my hotel.

During our talks he said "I am Sajjada Nasheen (religious successor) of tomb of YUS ASAF. I am not an Ahmadi. I do not belong to any sect. I am first and foremost a human being."

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"I am a descendant of YUS ASAF in Srinagar. We have family history in writing - a geneological table - written in many languages, first in Hebrew, then Sanskrit and later other languages, now in English."

I asked him if his father definitely said YUS ASAF came from Jerusalem. He replied, "We have it all in written history and passed on to every generation. YUS ASAF had travelled to Iran and Afghanistan and later came to Kashmir."

I asked him if it was possible to phtograph his family history records. He replied, "There are spiritual restraints. It is not to be exhibited to avoid publicity. When I get such a hint from YUS ASAF, I will go in front of the United Nations. I am not a publicity seeker. I am not a professional research scholar or a priest. I have my mission in life as a descendant of YUS ASAF."

It was obvious during our interview that Mr. Saleem was fully convinced

on the basis of family history records that YUS ASAF was Jesus. He related an incident about his father.

"Once my father while talking to a man said, do you know why they call him YUS ASAF. When Jesus was laid in sepulchre after crucifixion, it was later found empty. He had risen or gone out and later adopted the name YUS ASAF to disguise himself."

About Jesus' marriage in Kashmir, Mr. Saleem said, "When Jesus came here he was reluctant to marry. But he married a pious woman named MARJAN and fathered children. She was from Pehlgam area. This is according to the family history."

Later on by correspondence I asked him that if he was a descendant of YUS ASAF or Jesus, there should be a whole tribe or clan claiming to be such descendants. He wrote in reply, "My grandfather's father named SAHIBZADA ABDUS SAMAD has noted in our family history that his own father Sahibzada Abu Baker came to Kashmir from Afghanistan where some of his ancestors had temporarily migrated from Kashmir during some destructive floods, and who were the acknowledged, authentic and lineal descendants of Prophet Yuz Asaf."

Then he explained that most of descendants of his ancestor Abu Baker were single males and where there were multiple sons, they died prematurely. At the end he wrote, "As such in Kashmir the direct descendants are but myself, my brother and our families."

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It would appear from this account that there may be descendants of YUS ASAF in Afghanistan.

Sahibzada Basharat Saleem seemed to be honest and a gentleman. I have no reason to doubt his claim of being a descendant of YUS ASAF - Jesus. It is interesting that there should be such a claimant in Kashmir. For the definite proof we will have to wait till Mr. Saleem agrees to have his geneological records examined by experts.

I was able to visit Ahmadiyya Mosque at Srinagar. I met Mr. Niaz, the Imam and also Abdul Salam Tak, the President of Ahmadiyya Jamaat Srinagar branch. Both were very helpful, co-operative and hospitable. They were very much interested in this subject of YUS ASAF - Jesus.

I was able to do a bit of sight seeing in this ancient town. Jamia Mosque built in early 17th century was very impressive and spacious, its ceiling very high and majestic supported by numerous columns made of unbelievably tall trunks of pine trees. The other monument which was very distinctive was the shrine of Hazrat Bal. It is a shrine cum mosque and has been built with white marble and resembles Taj Mahal to some degree.

When I got a few miles out of Srinagar and along the banks of Dal Lake, I began to view the natural beauty of Kashmir. Houseboats which are floating houses were moored in lake some distance away from the bank. Many tourists like the luxury of staying in the house boats.

Further East along the shore of Dal Lake are the famous Mughal gardens which are three in number and somewhat similar. They were built by Mughal Emperors who had great sense of beauty of gardens and architecture. Shah Jehan who built Taj Mahal was a Mughal Emperor. These gardens have terraces, abundance of fountains and marble pavilions. Walking through the gardens one had the impression that these were well kept indeed. In front of Mughal Gardens is the Dal Lake and in the background are the mountains.

Kashmir is famous for its natural scenic beauty. In it are the valleys, the meadows, abundance of fountains, streams, rivers, sparkling lakes most at high altitude, and surrounded by Himalyan mountains. There are glaciers and snow covered mountain peaks which further away from valley of Kashmir rise up to 28,000 feet.

One poet has said in Persian verse about Kashmir.

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"If heaven be on earth, it is here, it is here, it is here." It is a strange coincidence that God gave Jesus refuge in His heaven on

earth, while millions look for him towards other heaven. As my stay in Srinagar was for only one week, I only once had the

opprtunity to visit a scenic place out in the country. I travelled to GULMARG which is 28 miles from Srinagar and its elevation from sea level is 8700 feet. (Srinagar is 5200 feet) To reach Gulmarg, the bus climbed steep uphill for about four miles. Once on the top the view was refereshing. There were plenty of tourists but one could get away in relatively large area of the place. Most of Gulmarg was flat or rolling grass covered land with sparse buildings.

Mountains were all around. On one side there was high snow covered mountain with white clouds playing at the top and the whole scene was quite picturesque. I walked quite a bit, enjoyed the cool air and the mountain scenery, meditated a short while and headed back to Srinagar.

Population of Indian held Kashmir is six millions. Kashmiris are handsome people and are descendants of lost tribes of Israelites. They are well known for artistic pursuits like wood carving and woollen and silk manufactures. Their embroidered woollen and silk garments are especially popular.

Visitors generally like to buy woollen shawls with exquisite embroidery work. About 80% of population is engaged in agriculture. I found people friendly and cooperative. In the capital city, there is an element of business mentality as tourism is a major industry. Tourist department is well organized and is administered by State Government.

For prospective visitors to Srinagar who may like to see the tomb of YUS ASAF Jesus and do any research on their own, we give addresses of the following persons who would be very helpful.

1. Professor F. M Hassnain Dastgir House Chanapora Colony Srinagar-15 Kashmir India (Tel. 75096)

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2. Sahibzada Basharat Saleem “Nashaiman" 7 Raj Bagh Srinagar - Kashmir India 3. Abdul Salam Tak "Darus Salam" Sonwar Ext. P.O. Batwara Srinagar - Kashmir, India. 4. Imam Ahmadiyya Mosque Municipality Road Near D.G.P. Office Srinagar - Kashmir India

TOMB OF MARY IN PAKISTAN In an earlier chapter we have discussed that Jesus travelling to India from

Afghanistan must have passed through historic Khayber Pass and passing across Frontier Province came to Punjab where he probably stayed for some time at Taxilla, which was a flourishing Buddhist region at that time. Ruins of Taxilla (now in Pakistan) are at a short distance from RAWALPINDI. MURREE is a hill station (elevation 7000-8000) thirty miles from Rawalpindi and about forty miles from Taxilla. Islamabad, capital of Pakistan is only a few miles from Rawalpindi. Rawalpindi Murree route is one of two historic routes from Punjab to Kashmir. Jesus probably took Rawalpindi - Murree route while travelling to Kashmir as there is a tomb at Murree about which many researchers and others in both Pakistan and India think that this is a tomb of Mary, mother of Jesus. There are many traditions saying that Mary accompanied Jesus in his historic migration. Thus according to this view, Mary died at Murree while both were travelling through on their way to Kashmir. The name Murree seems to be named after

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Mary. The place where this tomb is at Murree is called PINDI POINT. The grave is called in local language as, "MAI MARI DA ASTHAN" meaning "Resting place of mother Mary". People of Afghanistan and Kashmir also call Mary as Mari. This grave is in East West direction like Jewish custom.

Mumtaz Ahmad Faruqi writes that at the time when Mary died and was buried in Murree, the country was governed by Hindu Rajas. Hindus who worship many deities are superstitious by nature and when they saw the new tomb at the top of the hill, began to venerate it and pray there, so that the tomb became a recognized shrine. When Muslims took possession of the country, they realized that though the Hindus venerated the tomb, the person buried there must have been one of the "People of The Book," (Jewish or Christian) since Hindus cremate their dead. The Muslims too began to venerate Mary's tomb. Even today the tomb is venerated by local people and is thought to belong to a saintly person.

In 1898, British Government had a defense tower built next to the tomb. Due to the efforts of Khwaja Nazir Ahmad, the tomb was repaired in 1950. The defense tower has been demolished now and in its place a television tower erected.

Possibility of tomb of Mary, mother of Jesus, at Murree is most interesting. We do not say that so far there is conclusive evidence for it - But there is probability.

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CHAPTER 14

AHMADIYYA MOVEMENT

As we have stated already that in modern era, the discovery of tomb of YUS ASAF being that of Jesus, in Srinagar, Kashmir, was made by HAZRAT MIRZA GHULAM AHMAD the founder of Ah-madiyya Movement in Islam. In this section we will discuss briefly Hazrat Mirza Ghulam Ahmad and the Movement founded by him, so that the readers may know about his integrity and his exalted spirutal status.

We begin by quoting the first two verses of the the Holy Quran. "In the name of Allah, most Gracious, ever Merciful". "All praise belongs to Allah alone, Lord of Universe".

God is most Gracious and Merciful. He is the Lord of Universe meaning that He is Creator and Sustainer of universe and Universal Provider. It is His Universal Providence, His Beneficence and Grace that everything in universe is provided for and sustained and He brings everything gradually to a desired perfection according to His Divine wisdom.

Out of His Benevolence and Grace, He has provided means for man's physical, intellectual, moral and spiritual development. All the means at the disposal of man and all this system of cause and effect have been created by God - Ultimately the system of cause and effect ends with Him.

It is God Who changes the seasons. Just as in physical world, night follows day and day follows the night, in the spiritual sphere when there is great mischief and darkness of materialism and worship of his creatures and created things, God the Gracious sends his prophets to dispel the darkness and create faith in the Unity of God and to strengthen righteous actions.

It was such a period of great darkness, referred to in the Holy Quran as "Corruption over land and sea' and a time of great need for great spiritual guidance, when spiritual Sun of Islam — Holy Prophet Mohammad, peace be on him, appeared. He dispelled the darkness of polytheism and materialism and he established the pure unity of God and created a great spiritual revolution in the world. He was the greatest and chief of all the prophets and through him God perfected the evolution of religion - Islam, the last spiritual guidance for mankind.

According to the Holy Quran, as God is God of all people and all ages. He sent His prophets to all nations. This is the result of His universal Grace and

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Beneficence. "There is no people to whom a warner has not been sent". Holy Quran

(35:25) A Muslim is commanded to believe in all the prophets. To a Muslim,

founders of great religions, Krishna, Buddha, Zoroaster, Confucius, Moses, and Jesus were all prophets of God. He has great reverence for all of them. Though all the great religions had divine origins, integrity of all previous books and teachings had not been preserved. They suffered from passage of time and various exter-aneous errors and corruptions found their way into their teachings. As they were national in character, they were not meant to last forever. The universal religion and guidance for mankind is Islam. The uncorrupted, pure, and eternal scripture for man today is the Holy Quran — the sacred scripture of Islam which was revealed to the Holy Prophet Mohammad, peace be on him.

The modern world has made fantastic progress in physical sciences but this material progress is not supplemented with any corresponding spiritual progress. In fact, from spiritual angle we live in a dark material age. In modern civilization, man is totally engrossed with the obvious and material and worships the means at his disposal ignoring God Almighty Who has provided the material and the apparent means. In fact, modern man does not perceive the power of God, which though is all pervasive and behind all natural phenomenon, our lives and all human history. A large part of mankind denies God altogether. Those who claim to believe, their faith has become formal and nominal. A large section of the world worships Jesus, a human being, as their Lord and Master. But in fact God is One — One in His Being, One in His attributes, and One in every respect, with no cosharer in His greatness and glory.

Man's inhumanity to man in 20th Century has been symbolized by two World Wars and the threat of a third one, a score of smaller wars, and bloody revolutions and rising terrorism and crime rate.

A WORLD REFORMER If God spoke in the past, does He not speak today? There is a great need

for world reformer and teacher today. Many people are expecting such a refomer. Christians are waiting for second coming of Jesus. Muslims have been expecting a Mahdi and a Messiah for about a century. Many other great religions are expecting return or appearance of a great religious personality. Obviously all these expectations are to be fulfilled in a single person and not in many.

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The expected reformer of the age has already appeared. He is Hazrat Mirza Ghulam Ahmad of Qadian, India (1835-1908), the holy founder of Ahmadiyya Movement in Islam. He was born in 1835 in a noble Moghal family of Qadian, India. His father's name was Mirza Ghulam Murtaza.

The ancestor of the family was Mirza Hadi Beg who was a central Asian chieftain, of Persian descent, who migrated from Samarkand to Punjab, India in 1530 during reign of Emperor Babur (Founder of Mughal dynasty in India in 16th century). He settled in a village founded by him named Islampur Qazi which gradually changed to Qadian and is located about seventy miles East of Lahore. Mirza Hadi Beg was a descendant of Haji Barlas, uncle of the famous King Amir Taimur whose tomb is located in Samarkand.

Mirza Hadi Beg and his descendants occupied important positions under Imperial Mughal Government and were chieftains in their area but before the time of birth of Mirza Ghulam Ahmad the fortunes of family had dwindled due to fall of Mughal dynasty and resulting anarchy in Punjab under Sikh rule.

Hazrat Mirza Ghulam Ahmad announced his divine mission in 1889 and started enrollment for his Movement in the same year. According to his claim and belief of his followers, he is the Promised Messiah and Mahdi, (Guided One) mentioned in th prophecies of the Holy Prophet Mohammad, peace be on him, and of Jesus in Bible. He was a great champion of Islam, a great spiritual son of the Holy Prophet Mohammad, peace be on him, who laid foundation of reformation and renaissance of Muslims and of introducing Islam to the rest of the world. He claimed that he had come in the power and spirit of Jesus and that his personality and character bore close resemblence to him and that like Jesus in Mosaic dispensation, he was a Messiah in the Islamic dispensation. He claimed that like Jesus, he was a prophet of God but a subordinate, a deputy and a strict follower of Holy Prophet Mohammad, peace be on him. He further claimed that in his person he fulfilled the prophecy of second coming of Jesus. He explained that Jesus was a prophet of God who had died like other human beings and that whenever there is a prophecy of second coming of a prophet, it is always metaphorical meaning coming of someone closely resembling the earlier one. In the same way Jesus referred to John the Baptist as Elijah the Prophet, whom Jews expected to return from heaven before appearance of Messiah. (Math. 17:10-13)

Thus Jesus explained the meaning of his second coming to be fulfilled by

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a person resembling him.

Hazrat Ahmad — the Promised Messiah claimed that Islam was a living religion following which a seeker can establish a living relationship with God and a communion with Him. He proclaimed that living God speaks to a man who wholly submits to Him in Islam. He himself received verbal relavations from God for about three decades. His revelations have been collected from his various works and published in a book form which has been translated into English and is known as Tazkara. Thus he was a living challenge to those who claim to set seal of silence to God's words and say that God spoke to prophets in the past but does not speak any more. All religions close the door of revelation except Islam. Hazrat Ahmad - the Promised Messiah taught that God's attributes are all unlimited and eternal.

Mission of Hazrat Ahmad — the Promised Messiah and Reformer of the age, as explained by him was to establish pure unity of God free from all polytheistic ideas, to strengthen relationship between man and his creator and to establish virtue and righteousness. It was also his mission to create faith in God by demonstrating powers of God by heavenly signs, to lead man out of darkness of doubt and disbelief into light of faith and certainty. And to end war and violence and usher in an era of universal peace, to unify mankind under the banner of Islam, to purify Islam of extraneous errors and to present and propagate true picture of Islam. Ahmadiyya Movement, founded by him is not the name of a new religion but is Islam in its pristine purity. It is not a mere sect of Islam, it represents Renaissance and Reformation of Islam of latter days.

Hazrat Ahmad championed the cause of Islam by his writings starting in seventies of 19th century and was acclaimed a great scholar of Islam. The first four volumes of his famous book, Bara-heen-e-Ahmadiyya were published in 1881-83 in which he offered proofs of truth of Islam and its superiority over other religions and some of philosophical schools of thought.

Muslim leaders and intellectuals accepted the book with great enthusiasm and proclaimed it to be unique and unparalleled in defence of Islam. Hazrat Ahmad challenged non muslim scholars and offered a reward of ten thousand Rupees to any one who could write a book refuting even one fifth of his arguments. But no one dared to take up the challenge.

But when he made claim in 1889 of being the Promised Messiah and Mahdi, a storm of opposition arose and most Muslim religious leaders (ulema) declared

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him a disbeliever and outside the pale of Islam. History of religions shows that almost all prophets were subjected to ridicule and opposition in the beginning and their followers were persecuted. In the Holy Quran it is mentioned that every time a messenger came, his people accused him of being a liar and ridiculed him. AlasI this is the way of the world.

In spite of opposition and persecution, there were those who joined the fold of Hazrat Ahmad and their number gradually increased, so much so that by the time of his death in 1908 his followers numbered four hundred thousands in India and a few individuals abroad.

A study of life and personality of Hazrat Ahmad shows that three cardinal aspects of his personality were profound Deep love of Gracious God and Holy Prophet Mohammad, peace be on him, and love and sympathy for mankind.

Ahmadiyya Movement seeks reformation of mankind purely by peaceful and spiritual means following the example of the Holy Prophet of Islam. It has no political aims, nor uses any political methods contrary to many present day Muslim Fundamentalists in many Islamic countries which unfortunately are deeply influenced by methods of Marxism or extreme form of Western Nationalism, in their effort of reconstruction of Islamic Society. They do not hesitate to use policies of extremism and violence and terrorism which is wholly against the spirit of Islam and injunctions of the Holy Prophet Mohammad, peace be on him. And this is most regrettable.

SUCCESS OF HIS MISSION In spite of the most unfavourable circumstances, mission of Hazrat Mirza

Ghulam Ahmad and Ahmadiyya Movement continued to flourish. Unperturbed by storms of oppositions, he steadfastly engaged himself in his mission of revival and propagation of Islam.

After him, during the time of his successors, his followers have continued to grow. In spite of recurrent persecution in some Islamic countries, his community has been blessed with success after success. Today large communities are found in Pakistan, India, West Africa and Indonesia. Small communities of his followers are found in many Asiatic countries, Europe and in Americas. Present membership is over ten millions. Today Ahmadiyya Movement in Islam is well known in the world. Its missions and mosques are located in about one hundred and twenty countries around the globe. Ahmadiyya Movement has published invaluable literature about Islam and study of comparative religions. In addition it has published translations

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of the Holy Quran in many languages including English, German, Dutch, Esparanto, Swahili, Lugandi, and Yoruba. Translations in many other important languages are ready to be published. A score of religious journals are published throughout the world. The total number of translations of Holy Quran now is about fifty.

In united States, there are about thirty organized Ahmadiyya Muslim communities with their missions and mosques in towns spread across the country. The Central Mission is in Washington DC, (2141 Leroy Place, N. W. Washington, D.C., 20008) international headquarters is located at Rabwah, Pakistan. Present Head of the Movement is the Fourth Successor (Khalifa) of Hazrat Ahmad - the Promised Messiah - He is Hazrat, Mirza Tahir Ahmad.

He is young, energetic, highly learned and a grandson of the Promised Messiah.

In Europe Ahmadiyya Muslim Communities and their missions and mosques are located in England, Holland, Germany, Switzerland, Belgium, Denmark, Norway and in Spain. First mosque in Spain after an interval of 500 years has been built by Ahmadiyya Movement in Pedro-Abad near Granada.

One of the revelations received by Hazrat Mirza Ghulam Ahmad - the Promised Messiah was, "I shall spread thy message to the ends of the earth" (Tazkra). Truely the message of Hazrat Ahmad - The Promised Messiah has spread to the ends of the earth.

When Hazrat Ahmad died in 1908, even his opponents acknowledged his success in defence of Islam and conceded him the title of "Victorious general". Just compare his success to that of Jesus Christ in Palestine.

DISCOVERY ABOUT LIFE OF JESUS AFTER CRUCIFDUON Hazrat Ahmad laid great emphasis on natural death of Jesus, but not on

the cross. He proved from Biblical accounts that Jesus did not die upon the cross. He was alive when taken down from cross and was revived. Hazrat Ahmad also proved natural death of Jesus according to Holy Quran but not on the cross.

Towards later part of last decade of 19 th century, Hazrat Ahmad learned from some of his disciples about existence of a tomb of Yuz Asaf in Srinagar, Kashmir, who was also reported to be an old prophet (Nabi Sahib).

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Hazrat Ahmad got extremely interested and did great deal of research. He reached firm conclusion that this prophet who was also named Yuz Asaf and was buried in Srinagar, was no one but Jesus himself. In 1899 Hazrat Ahmad expressed this view in his book, Jesus in India, that Jesus after having survived the cross, travelled East to India in search of the lost tribes and settled in Kashmir where he died a natural death and was buried in Srinagar in the tomb which can be freely visited any day. He wrote on this subject with great vigour giving powerful arguments. Apart from this book, Jesus in India, Hazrat Ahmad wrote smaller sections about this subject in his various other books. In one of such works, he has given the testimony of a few score persons of Kashmir about their traditional knowledge about Yuz Asaf who is buried in this tomb at Srinagar. Hazrat Ahmad has given complete list of names of such persons. Subsequent historical discoveries have corroborated the view of Hazrat Ahmad. This subject is the theme of this book.

The question of the death or life of Jesus was primary controversy during life

time of Hazrat Ahmad. Orthodox Muslims hold the view that Jesus did not die on cross but was taken up physically to heaven where he is alive and will descend from heaven as their Messiah. In fact it was generally believed that Jesus was not put on the cross at all and that God so arranged that some one resembling Jesus was nailed to cross. This view will make God's justice to be very imperfect. As opposed to this, Hazrat Ahmad maintained that this view of ascension and physical life of Jesus in heaven was totally erroneous and had no basis in the Holy Quran which makes it absolutely clear that Jesus had died a natural death, though not on the cross. Apart from many other verses in Holy Quran he pointed out the following verse. "The enemies of Jesus devised their plan and Allah devised His plan. Allah is best of planners. Allah reassured Jesus. I shall cause thee to die a natural death and shall exalt thee to Myself, and shall clear thee from calumnies of those who disbelieve and place those who follow thee above those who disbelieve, until the day of judgement; then to me shall be your return and I will judge between you concerning that wherein you differ". (3: 55-56)

From above it is clear that according to the Holy Quran, Jesus died a natural death and was spiritually exalted after death like all righteous.

This view of natural death of Jesus was propounded by Hazrat Ahmad so successfully that enlightened Muslim scholars today are giving up the old views of life of Jesus in heaven. The Holy Quran with translation and

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commentary has been published from Mecca a few years ago, stating that the view of physical life of Jesus in heaven after asension has no basis in the Holy Quran. This translation and commentary was edited by Mr. Asad, a well known scholar.

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EPILOGUE

By the grace and mercy of God, we have come to the conclusion of what we had set out to write. It is our conviction that the view that Jesus did not die on the cross and later migrated to Kashmir, India, where his tomb is located in Srinagar, is a historical reality and not just a mere theory.

The historical question whether Jesus died on the cross or whether he survived the event of cross while still alive and died a natural death later on, is not just of academic interest to scholars only but is a question of vital interest to millions of people whose faith depends upon the true answer to it.

This research must continue and every avenue of scientific and historical evidence must be exhausted. In addition to our efforts at scientific and historical inquiry, there is a spiritual method available to arrive at the truth. This is the method of prayer for those who have faith in God and His ability to help and guide a sincere seeker after truth. We are reminded of noble words of Jesus in his sermon on the mount:

Ask and you will receive; seek and you will find; knock and the door will be opened to you. For everyone who asks will receive, and anyone who seeks will find and the door will be opened to him who knocks."(Matth. 7:7-8)

From the context of this passage and the emphasis on spiritual life in the sermon on the mount, it is obvious that in the quoted words Jesus is referring to seeking God's help through prayers, in addition to the general principle of making proper efforts to achieve any desired aim.

In The Holy Quran the importance of prayer has been greatly and repeatedly emphasised as a means of spiritual life, of seeking God's help, and establishment of personal relationship with the Creator. God addresses the Holy Prophet Mohammad, peace be on him, with these words in The Holy Quran: 'And when my servants ask thee about Me, say, I am near. I answer the prayer of the supplicant when he prays to Me. So they should hearken to Me and believe in Me, that they may follow the right way." (2:187)

For those readers who are left in doubt about the fate of Jesus on cross, we urge them to pray to Gracious and Merciful God and seek His help to arrive at

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the right conclusion. No set prayer formula is needed. Any sincere words offered with humility and persistence will do. However, a very comprehensive and useful prayer is the one taught in The Holy Quran:

O God, Thee alone do we worship and Thee alone do we implore for help. Guide us in the straight path. The path of those on whom Thou hast bestowed Thy favours, those who have not incurred Thy wrath and those who have not gone astray." (1:5-7) The suggestion of prayer to help resolves this important historical question, for those in doubt, may appear odd in today's materialistic culture. But let them submit to this spiritual method and they will experience the efficacy and power of sincere prayer offered with humility, fervour, and persistence; and not just formal words uttered as a habit. Truly, God does guide a sincere supplicant in the ways he never experienced before.

And our last words are that all praise belongs to Allah, the Lord of the universe.

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LINGUISTIC PARALLELS BETWEEN NAMES OCCURRING IN

KASHMIR AND NEIGHBOURING LANDS AND NAMES FOUND IN THE BIBLE

Names of tribes, casts, and sub-casts Kashmir Tribe, etc Abri Akwan Amal Assaul Asheriya Attai Azri Bal Bala, Balah Bakru Baktu Banniya Basata Bellu Bera.Bara.Bura Beroth Betya Bilgai Buhana Butt Caleb Dand, Dangar Dar.Dhar.Darku Dara Dattu Dum Gabba Gaddar Gadha Gaddi Gaggar Ganai, Gani

Biblical name Ibri Achan Amal Asahel Asher Attai Azriel Ball Balah Bocheru Baca Baanah Baaseiah Bela Beerah Beeroth Betah Bilgah Bohan Bath Caleb Dan Dor Dara Dathan Dumha Gabbai Gedor Gad (Heb.Gadh) Gaddi Gerar Guni

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Tribe, etc Gareb Gomer Gunzo, Gundu Haphut Haqqaq Iqqash Ishai Israel Kahan-Masu Kahana, Kan Kalkul Kanaz, Kunzru Kaniuit Kar Karrah Katju Kitchlu Kotru Laddu Lavi, Laveh Lilian Maikri Malla, Maula Mallak Matri Meer, Meresh Mir Mahsa, Mahsi Minto Moza Mushran Mathu, Mattu Mauthan Musa Nehru Nephzu Opal, Upal Ogar,  Ogrey    Padhe, Paddar, Paudh Pareh

Biblical name Gareb Gomer Ginnetho Gimzo Hatipha Hukok Ikkesh Ishui Israel Kanah (Heb. Kanah or Gohen Calcol Heb. Kalkul Kenza Kiriath Caraeh Korah Cuth Heb. Kath Kithlish Keturah Lud Levi Lebaba Machir Maaleh-acrabbim Malluch Matri Meres Mearah Massah (Heb. Mahssa) Minnith Moza Muchi Matthat Moses Nahor Nepheg (Heb. Nephez) Ophel Og Padon Paruah Phallu

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Tribe, etc Phalu Pau Poot, Put Raina Raphu Rathar Razdon Reshu, Rash Reshi Reu Reu-wal, Reual Sachu Sam Sapru, Sapra Seh Shahmiri Shaul Shavi Shuah Suliamanish Tamar Telia Thabal Thapal Tiku Toh Tola Voppha Wain, Wani Yadu Zadu Zartan Zaru Zattu Zebu

Biblical name Pauh Pua Put Rinnah Raphu Rithmah Rezon Rhesa (Armaic, Resha) Reu Reuel Sechu Shem Saphir Sia Siaha Shamir Shaul Shaveh Shuah Solomon Tamar Telah Tubal (Heb.Thebhal) Tophel (Heb.Thophel) Tekoa Tou Thohu Tola Vophsi Vaniah Jahdo (Heb.Yahdu) Zadok Zaretan Zarah Zattu Zebah