Community hub
Recent from talks
Knowledge base stats:
Talk channels stats:
Members stats:
Roza Bal
The Roza Bal or Rouza Bal is a shrine located in the Khanyar quarter in downtown area of Srinagar in Jammu and Kashmir, India. The word roza means tomb, the word bal means place. Locals believe a sage is buried here, Yuz Asaf, alongside another Muslim holy man, Mir Sayyid Naseeruddin.
The shrine was relatively unknown until the founder of the Ahmadiyya movement, Mirza Ghulam Ahmad, asserted in 1899 that it is actually the tomb of Jesus. This view is maintained by Ahmadis today, though it is rejected by the local caretakers of the shrine, one of whom said "the theory that Jesus is buried anywhere on the face of the earth is blasphemous to Islam."
The structure stands in front of a Muslim cemetery. It consists of a low rectangular building on a raised platform, surrounded by railings at the front and an entry. Within is a shrine to Youza Asouph. The building also houses the burial tomb of a Shia Muslim saint, Mir Sayyid Naseeruddin, a descendant of Imam Ali-Rida, 8th Imam of the Shia Muslims whose shrine is in Mashhad.
The structure was previously maintained by the local community, but is now maintained by a board of directors consisting of Sunni Muslims. According to Kashmiri writer Fida Hassnain, a supporter of the Ahmadiyya views of Jesus, the tomb contains a rock carving that is said to show feet bearing crucifixion wounds and the body is buried according to what Hassnain considers are the Jewish tradition of directions and not according to the Islamic tradition. Academic reception of Hassnain's works has been highly critical - academics dismissing these claims includes Günter Grönbold, Wilhelm Schneemelcher, Norbert Klatt, Per Beskow, and Gerald O'Collins.
There is no record of the shrine during Kashmir's Buddhist period, nor during the Kashmir Sultanate (1346–1586) when many Buddhist temples were converted into mosques, such as the Shankaracharya Temple or "Throne of Solomon."
The shrine is first mentioned in the Waqi'at-i-Kashmir (Story of Kashmir, published 1747), also known as the Tarikh Azami (History by Azam) by the Khwaja Muhammad Azam Didamari, a local Srinagar Sufi writer. Muhammed Azam states that the tomb is of a foreign prophet and prince, Yuzasuf, or in modern local Kashimiri transcription Youza Asouph. The name may derive from the Urdu "Yuzasaf" in the legend of Balauhar and Yuzasaf, Yuzasaf being a name for Gautama Buddha. Yuzasaf occurs as a spelling in the Rasail Ikhwan al-Safa of the Brethren of Purity and other sources. David Marshall Lang (1960) notes that the connection of the Buddhist Yuzasaf with Kashmir in part results from a printing error in the Bombay Arabic edition referencing the legend of the Wisdom of Balahvar which makes its hero prince Yuzasaf die in "Kashmir" (Arabic: كشمير) by confusion with Kushinara (Pali: كوشينر), the traditional place of the original Buddha's death.
A court case was brought mentioning the shrine in 1184AH/1770AD:
The Seal of The Justice of Islam Mullah Fazil 1184-A.H. Verdict: Now this Court, after obtaining evidence, concludes that during the reign of Raja Gopadatta, who built and repaired many temples, especially the Throne of Solomon, Yuz Asaph came to the Valley. Prince by descent, he was pious and saintly and had given up earthly pursuits. He spent all his time in prayers and meditation. The people of Kashmir, having become idolators, after the great flood of Noah, the God Almighty, sent Yuz Asaph as a prophet to the people of Kashmir. He proclaimed the oneness of God till he passed away. Yuz‐Asaph was buried at Khanyar on the banks of the lake and his shrine is known as Roza Bal. In the year 871 A.H. Syed Nasir-ud-Din, a descendant of Imam Musa-Raza, was also buried besides the grave of Yuz Asaph. Orders – Since the shrine is visited by devotees, both high and common, and since the applicant, Rehman Khan, is the hereditary custodian of the shrine, it is ordered that he be entitled to receive the offerings made at the shrine as before, and no one else shall have any right to such offerings. Given under our hand, 11th Jamad-ud-sani, 1184 A.H" (translation by Fida Hassnain 1988)
Hub AI
Roza Bal AI simulator
(@Roza Bal_simulator)
Roza Bal
The Roza Bal or Rouza Bal is a shrine located in the Khanyar quarter in downtown area of Srinagar in Jammu and Kashmir, India. The word roza means tomb, the word bal means place. Locals believe a sage is buried here, Yuz Asaf, alongside another Muslim holy man, Mir Sayyid Naseeruddin.
The shrine was relatively unknown until the founder of the Ahmadiyya movement, Mirza Ghulam Ahmad, asserted in 1899 that it is actually the tomb of Jesus. This view is maintained by Ahmadis today, though it is rejected by the local caretakers of the shrine, one of whom said "the theory that Jesus is buried anywhere on the face of the earth is blasphemous to Islam."
The structure stands in front of a Muslim cemetery. It consists of a low rectangular building on a raised platform, surrounded by railings at the front and an entry. Within is a shrine to Youza Asouph. The building also houses the burial tomb of a Shia Muslim saint, Mir Sayyid Naseeruddin, a descendant of Imam Ali-Rida, 8th Imam of the Shia Muslims whose shrine is in Mashhad.
The structure was previously maintained by the local community, but is now maintained by a board of directors consisting of Sunni Muslims. According to Kashmiri writer Fida Hassnain, a supporter of the Ahmadiyya views of Jesus, the tomb contains a rock carving that is said to show feet bearing crucifixion wounds and the body is buried according to what Hassnain considers are the Jewish tradition of directions and not according to the Islamic tradition. Academic reception of Hassnain's works has been highly critical - academics dismissing these claims includes Günter Grönbold, Wilhelm Schneemelcher, Norbert Klatt, Per Beskow, and Gerald O'Collins.
There is no record of the shrine during Kashmir's Buddhist period, nor during the Kashmir Sultanate (1346–1586) when many Buddhist temples were converted into mosques, such as the Shankaracharya Temple or "Throne of Solomon."
The shrine is first mentioned in the Waqi'at-i-Kashmir (Story of Kashmir, published 1747), also known as the Tarikh Azami (History by Azam) by the Khwaja Muhammad Azam Didamari, a local Srinagar Sufi writer. Muhammed Azam states that the tomb is of a foreign prophet and prince, Yuzasuf, or in modern local Kashimiri transcription Youza Asouph. The name may derive from the Urdu "Yuzasaf" in the legend of Balauhar and Yuzasaf, Yuzasaf being a name for Gautama Buddha. Yuzasaf occurs as a spelling in the Rasail Ikhwan al-Safa of the Brethren of Purity and other sources. David Marshall Lang (1960) notes that the connection of the Buddhist Yuzasaf with Kashmir in part results from a printing error in the Bombay Arabic edition referencing the legend of the Wisdom of Balahvar which makes its hero prince Yuzasaf die in "Kashmir" (Arabic: كشمير) by confusion with Kushinara (Pali: كوشينر), the traditional place of the original Buddha's death.
A court case was brought mentioning the shrine in 1184AH/1770AD:
The Seal of The Justice of Islam Mullah Fazil 1184-A.H. Verdict: Now this Court, after obtaining evidence, concludes that during the reign of Raja Gopadatta, who built and repaired many temples, especially the Throne of Solomon, Yuz Asaph came to the Valley. Prince by descent, he was pious and saintly and had given up earthly pursuits. He spent all his time in prayers and meditation. The people of Kashmir, having become idolators, after the great flood of Noah, the God Almighty, sent Yuz Asaph as a prophet to the people of Kashmir. He proclaimed the oneness of God till he passed away. Yuz‐Asaph was buried at Khanyar on the banks of the lake and his shrine is known as Roza Bal. In the year 871 A.H. Syed Nasir-ud-Din, a descendant of Imam Musa-Raza, was also buried besides the grave of Yuz Asaph. Orders – Since the shrine is visited by devotees, both high and common, and since the applicant, Rehman Khan, is the hereditary custodian of the shrine, it is ordered that he be entitled to receive the offerings made at the shrine as before, and no one else shall have any right to such offerings. Given under our hand, 11th Jamad-ud-sani, 1184 A.H" (translation by Fida Hassnain 1988)