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Ahmadiyya considers Jesus (ʿĪsā) as a mortal man, entirely human, and a prophet of God born to the Virgin Mary (Maryam). Jesus is understood to have survived the crucifixion based on the account of the canonical Gospels, the Qurʾān, hadith literature, and revelations to Mirza Ghulam Ahmad. Having delivered his message to the Israelites in Judea, Jesus is understood to have emigrated eastward to escape persecution from Judea and to have further spread his message to the Lost Tribes of Israel. In Ahmadiyya Islam, Jesus is thought to have died a natural death in India. Jesus lived to old age and later died in Srinagar, Kashmir, and his tomb is presently located at the Roza Bal shrine.
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Youza Asaf, Youza Asaph, Youza Asouph, Yuz Asaf, Yuzu Asaf, Yuzu Asif, or Yuzasaf, are Arabic and Urdu variations of the name Josaphat, and are primarily connected with Christianized and Islamized versions of the life of the Buddha found in the legend of Barlaam and Josaphat.
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The Chak or Chaq dynasty was a Kashmiri dynasty of Dardic origin that ruled over the Kashmir sultanate in medieval Kashmir after the Shah Mir dynasty. The dynasty rose to power in 1561 in Srinagar after the death of the Turco-Mongol military general, Mirza Haidar Dughlat when Ghazi Shah assumed the throne by dethroning Habib Shah, the last Shah Mir Sultan. The dynasty ended in 1589 when Yakub Shah surrendered to Mughal Emperor Akbar.
Husain, born Ḥusaīn Shāh Chak was the second Chak Sultan. He succeeded his brother Ghazi Shah Chak after Ghazi abdicated the throne in Husain's favour in 1563. Husain was the 20th Sultan of Kashmir and ruled Kashmir until 1570.
The Kashmiri Marsiya is a commemorative and devotional literary genre that closely resembles an elegiac poem, which is primarily used to mourn the martyrdom of Husayn ibn Ali at the Battle of Karbala. Marsiya is a loan word in the Kashmiri language, borrowed from the Persian word marsiya (مَرْثِیَه), which is itself derived from the Arabic word rithā’ (رثاء). Unlike the Arabic and Persian marsiya, the Kashmiri marsiya goes beyond the constraints and conventions of an elegiac poem. In its classical form, the marsiya assumes the shape of an elaborate prose that imitates the rhythmic prose associated with the Quran. The writer of a marsiya is referred to as an author rather than a poet.
References
- ↑ Encyclopaedic Historiography of the Muslim World - Page 530 NK Singh, Nagendra Kr. Singh, Abida Samiuddin - 2004 "Thus the histories of the Sultanate period are the Tarikh-i-Kashmir by Sayyid Ali completed in 1579; the Tarikh-i-Kashmir by an anonymous writer (Aumer 287) written in 1590; the Baharistan-i-Shahi, also anonymous, written in the time of Jahangir; the Tarikh-i-Kashmir by Hasan b. Ali Kashmiri also written in the time of Jahangir; the Tarikh-i-Kashmir by Haidar Malik completed in 1620-21. The other histories of Kashmir, besides being abridgements of the above works, were written in the eighteenth and nineteenth .."
- ↑ Krishan Lal Kalia -Eminent Personalities Of Kashmir 1997 - Page 49 "The precision of his dates could be critically cross checked had the history of Mullah Ahmed or Mullah Nadri been available as both the documents are lost in the womb of time. The chronology of Persian chronicles is not reliable as they have ..."
- ↑ Khwaja Nazir Ahmad Jesus in heaven on earth Woking 1952; page 393 (11 of pdf) "Photograph of a folio from Tarikh-i-Kashmir (See page 401)" Page 366 "... Khwaja Hasan Malik Chaduara, who wrote his Tarikh-i-Kashmir during the reign of ... Khwaja Hassan Malik in his Tarikh-i-Kashmir also speaks of these four inscriptions.5 T will quote only the first and third inscriptions ..