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“The Ahmadiyya Movement in Islam (Urdu Jamāʿat-i Aḥmadiyya) is a modern messianic movement. It was founded in 1889 in the Indian province of the Punjab by Mirzā Ghulām Ahmad (1835-1908) and has become exceedingly controversial within contemporary Muslim circles. Claiming for its founder messianic and prophetic status of a certain kind, the Ahmadī Movement aroused fierce opposition from the Muslim mainstream and was accused of rejecting the dogma that Muhammad was the last prophet. Under British rule, the controversy was merely a doctrinal dispute between individuals or voluntary organizations, but when the movement’s headquarters and many Ahmadīs moved in 1947 to the professedly Islamic state of Pakistan, the issue was transformed into a major constitutional problem and the Muslim mainstream demanded the formal exclusion of the Ahmadīs from the Muslim fold. This was attained in 1974, when the Pakistani parliament adopted a constitutional amendment declaring the Ahmadīs to be non-Muslims.”1Yohanan Friedmann, “Ahmadiyya.” Encyclopaedia of the Qurʾān. General Editor: Jane Dammen McAuliffe [Leiden and Boston: Brill, 2005], CD-ROM version

Ahmadiyya Muslims believe Jesus swooned on the cross and was resuscitated – not resurrected – in the tomb.

Ahmadiya Muslims believe Jesus was crucified (Qur’an 4:157) but did not die on the cross.

An image of Quran 4:157, which paraphrased in English says, "And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain."
They base their belief on Mirza Ghulam Ahmad’s interpretation of Qur’an 3:55-56, “I shall cause thee to die a natural death, and shall exalt thee to Myself, and shall clear thee from the calumnies of those who disbelieve, and shall place those who follow thee above those who disbelieve, until the Day of Judgment; then to Me shall be your return and I will judge between you concerning that wherein you differ.”

The Ahmadiya teach Jesus was resuscitated in the tomb and went to India to search for the lost tribes of Israel. There he adopted the name Yuz Asaf, married Mary, and had children. He then died at the age of 120 and was buried in the district of Srinagar.

Picture of the Rozabal shrine located in Kahsmir, India. Ahmadiyya Muslims claim Jesus is buried in this tomb.
Ahmadiyya Muslims claim Jesus was buried in this tomb located in Kahsmir, India
Ahmadiyya rejection of Jesus’ death on the cross is contrary to history.

One of the things I stress when talking with the Ahmadiyya is that the beliefs of Christianity are rooted in history and their views are not,

Give up history, and you can retain some things. You can retain a belief in God. But philosophical theism has never been a powerful force in the world. You can retain a lofty ethical ideal. But be perfectly clear about one point-you can never retain a gospel. For gospel means “good news,” tidings, information about something that has happened. In other words, it means history. A gospel independent of history is simply a contradiction in terms.2J. Gresham Machen, “History and Faith,” The Princeton Theological Review, 13.3 (July 1915), 337-338. 

The Ahmadiyya make the historical claim that Jesus is buried in India, and they know where His tomb is. The rest of Islam has an empty grave for Jesus next to Muhammad’s occupied grave in Medina.

An invitation to my Ahmadiyya friends to show me that Hadrat Mirza Ghulam Amad told the truth about the Gospels

Hadrat Mirza Ghulam Ahmad claimed,

“Another incredible fact is that the ancient book of Yuz Asaf (which most English scholars believe to have been published before the birth of Jesus), and which has been translated in all European countries, is so similar to the Gospels that many of their passages are identical. The parables used by the Gospels are also found word for word in this book. Even if the person reading it were so ignorant as to be practically blind, he would still be convinced that the Gospels have been borrowed from the same book. Some people, including some English scholars, believe that this book belongs to Gautama Buddha, and that it was originally in Sanskrit and was later translated into other languages. If this is true, the Gospels would lose all their credibility and Jesus would be considered a plagiarist in all his teachings—God forbid. The book is available for everyone to see. My own opinion, however, is that this book is Jesus’ own Gospel which was written during his journey to India. I have proved with many arguments that it is indeed the Gospel of Jesus, and is purer and holier than the other Gospels.” (pp.9-10 “Fountain of Christianity“)
Please contact me if you have questions or if you would like to talk further.
Click here, if you have questions, or if you would like to talk further.

Can any of my Ahmadiyya friends send me a link to this ancient book Yuz Asaf, so that I may read a copy?

If you can’t find any such book, then why was the alleged second coming of Jesus, Mirza Ghulam Ahmad, wrong about this “Gospel of Jesus”, Yuz Asaf?

You should change your mind about Hadrat Mirza Ghulam Ahmad and become a Christian

On 26 May 1908, Mirza Ghulam Ahmad died and he was buried in Qadian, India.

The fact is that Jesus’ tomb is empty. Jesus rose again from the dead. Jesus is alive. I invite you to follow Jesus Christ, the Son of God. You should begin by reading the gospel of Mark.

You may also be interested in the testimony of Nabeel Qureshi who was formerly a devout Ahmadiyya Muslim.

See also:

Jesus’ Death on the Cross and the Qur’an

Was 3-6 hours enough time for Jesus to die on the cross?

Do examples of people surviving crucifixion mean Jesus could have survived His crucifixion?

Mirza Ghulam Ahmad



References   [ + ]

1. Yohanan Friedmann, “Ahmadiyya.” Encyclopaedia of the Qurʾān. General Editor: Jane Dammen McAuliffe [Leiden and Boston: Brill, 2005], CD-ROM version
2. J. Gresham Machen, “History and Faith,” The Princeton Theological Review, 13.3 (July 1915), 337-338.