The Ahmadiyya Movement: Mirza Ghulam Ahmad and the Swoon Theory

Most Muslims believe that Jesus was never crucified: God raised him alive to heaven, and he will return before the end. Most Christians, and nearly all historians, hold that Jesus died on a Roman cross. In the 1890s a religious leader in the Punjab, Mirza Ghulam Ahmad, proposed a third account. Jesus, he said, was nailed to the cross but did not die there. He was taken down unconscious, recovered, travelled east in search of the lost tribes of Israel, and died of old age in Kashmir, where his tomb can still be seen in Srinagar. Ahmad also claimed to be the Messiah whose return Christians await and the Mahdi whom Muslims expect.

The movement he founded, the Ahmadiyya Muslim Community, is today active around the world and is known for its missionary work and its motto, "Love for All, Hatred for None."³⁶ It has also suffered severe persecution, above all in Pakistan, which declared its members non-Muslims by constitutional amendment in 1974. This article describes the movement as Ahmadis present it, grades the evidence for the Kashmir tomb, and gives the Christian answer.

In brief

Mirza Ghulam Ahmad (1835-1908, by the community's dating) of Qadian in the Punjab began accepting oaths of allegiance in 1889 and claimed to be the Promised Messiah and Mahdi. His followers split in 1914: the main community, now led by a caliph, regards him as a prophet subordinate to Muhammad, while the smaller Lahore movement regards him as a reformer. In Jesus in India (written 1899, published 1908) Ahmad argued that Jesus survived crucifixion in a swoon and died at 120 in Srinagar, where a shrine called the Roza Bal holds the grave of a holy man named Yuz Asaf. The name Yuz Asaf in fact derives from the medieval story of Barlaam and Josaphat (the Church commemorates Sts Barlaam and Ioasaph on November 19), whose outline scholars trace to the life of the Buddha. Mainstream Muslim bodies reject Ahmad's claims as contrary to the finality of Muhammad's prophethood, and Pakistan's laws since 1974 and 1984 have stripped Ahmadis of the right to call themselves Muslims, exposing them to arrest and violence. The Christian answer is that Jesus truly died, as the Gospels, St Paul and the Roman historian Tacitus agree, and truly rose, which no swoon can explain.

Thesis: Ahmadis deserve protection from the persecution they suffer, but their founder was not the Messiah, and his swoon-and-Kashmir theory is unsupported by evidence and contradicted by the earliest testimony that Christ died on the Cross and rose bodily from the dead.

Mirza Ghulam Ahmad and the founding of the movement

The community's own publisher dates Mirza Ghulam Ahmad's birth to 1835 in Qadian, a town in the Punjab in British India; Britannica gives "c. 1835" (elsewhere "c. 1839").¹ From a prosperous family, he devoted himself to study and prayer, wrote more than ninety books in defense of Islam, and reported dreams, visions and revelations. His best-known work is Barahin-i-Ahmadiyya (1880).²

On 23 March 1889, at a house in Ludhiana, he accepted the first bai'at, or oath of allegiance, from his followers, beginning with Nur al-Din. Ahmadis keep that date as the founding of their community.³ Within a few years he announced that God had appointed him the Reformer of the Latter Days foretold "by various religions under different titles": the Promised Messiah and the Mahdi.⁴ Britannica lists his claims as the Mahdi, the Christian Messiah, a reappearance of Muhammad, and the Hindu god Krishna returned to earth.⁵ He died in 1908.

Prophet or reformer? The split of 1914

The Qur’an calls Muhammad "the Messenger of Allāh and seal [i.e., last] of the prophets" (33:40).⁶ Ahmadis say their founder affirmed this, quoting him: "I believe concerning him that he was the Messenger of Allah and the Khataman Nabiyyeen." But they read "seal" as a mark of authentication, not only of closure, and hold that after Muhammad no prophet can bring a new law, while a follower of Muhammad may still be raised to a subordinate prophethood. On this reading, Ahmad was such a prophet.⁷

Not all his followers agreed. When his first successor, Nur al-Din, died in 1914, the community divided. The larger group, based in Qadian, recognised Ahmad as a prophet and accepted his son Mirza Bashir al-Din Mahmud Ahmad as second caliph; the Lahore group regarded Ahmad only as a mujaddid, a reformer.⁸ The main community relocated from Qadian to Rabwah in Pakistan in 1947. Its present head, Mirza Masroor Ahmad, is the fifth successor.⁹

"Jesus in India": the swoon and the journey east

Ahmad wrote Masih Hindustan Mein (Jesus in India) in April 1899; it was published after his death, on 20 November 1908.¹⁰ He states his thesis plainly: Jesus "did not die on the cross, nor did he go up to the heavens; nor should the hope be entertained that he would ever again come down to the earth from the heavens. On the contrary, the fact of the matter is that he died at the age of 120 years at Srinagar, Kashmir, where his tomb is still to be found in the Khanyar quarter."¹¹ His main arguments are these:

• The sign of Jonah. Jesus compared himself to Jonah in the belly of the fish (Matthew 12:40). Since "Jonah did not die in the belly of the whale," Ahmad argues, Jesus too must have survived, falling only "into a state of swoon."¹²
• The Gospel details. Jesus' legs were not broken, and blood and water flowed from his side, which Ahmad took as a sign of life, since "the blood of a dead man is congealed." He also held that Pilate secretly wished to save him.¹³
• The Qur’an. Qur’an 4:157 says, in the Sahih International translation, "they did not kill him, nor did they crucify him; but [another] was made to resemble him to them."¹⁴ The traditional Sunni reading is that another man was made to look like Jesus and died in his place. Ahmad read it to mean that the Jews did not kill him on the cross, but it was made to appear to them that he had died. (Ahmadi editions number this verse 4:158, because they count the opening bismillah as verse 1.)
• The "Ointment of Jesus." Ahmad cited a medical recipe called Marham-i-Isa, found in medieval medical books, and claimed it was first recorded in a Latin pharmacopoeia "shortly after the crucifixion" as a treatment for Jesus' wounds. With it, he wrote, Jesus' wounds "healed up in a few days," and within three days he could walk to Galilee.¹⁵
• The tomb in Srinagar. Ahmad identified Jesus with Yuz Asaf, a prince-prophet buried, according to Kashmiri tradition, at the Roza Bal shrine in the Khanyar quarter of Srinagar.¹⁶

Grading the evidence for the Kashmir tomb

Ahmadi writers point to earlier Kashmiri and Persian texts that speak of Yuz Asaf as a prince who became a prophet and was buried in Srinagar. The community's newspaper Al Hakam notes that Ahmad first proclaimed in his 1898 book A Hidden Truth (Raaz-e-Haqiqat) that the grave of Yuz Asaf "is in actuality the grave of Jesus."¹⁷ The same article acknowledges that the story of Yuz Asaf and his teacher Bilauhar is the tale "known as Josaphat and Barlaam in other versions."

That acknowledgment matters, because the origin of the Barlaam and Josaphat tale is well established. It is a medieval Christian adaptation of the life of the Buddha. The name Josaphat came through the Greek Ioasaph from the Arabic Yudasaf, and ultimately from the Sanskrit Bodhisattva; the historian Lawrence Sutin notes that scholars first agreed in the mid-nineteenth century that the legend's origins lay in the traditional life story of the Buddha.¹⁸ The Yuz Asaf texts preserve the Buddha legend, not a memory of Jesus.

{{strong: The name Yuz Asaf comes from the medieval Barlaam and Josaphat story, whose outline scholars trace to the Buddha's life; no source earlier than Mirza Ghulam Ahmad identifies the Roza Bal grave as the tomb of Jesus.}} The other supports are weaker still. Ahmad produces no first-century text, and the medical writers he cites, such as Avicenna (died 1037), lived a thousand years after Christ; the publisher's own note says the ointment was also called Marhamul-Hawariyyin (ointment of the disciples) and "contains twelve ingredients corresponding to the twelve disciples," which points to a symbolic name rather than a medical record of the Passion.¹⁹ No ancient source of any kind, Christian, Jewish, pagan or early Muslim, says that Jesus lived or died in India.

The Christian answer: Christ truly died

The witnesses to His death

Ahmadis concede more than most Muslims: they agree that Jesus was nailed to a cross. The question is whether He died there. Every early source says He did. The Gospels report that Pilate, surprised that Jesus was "already dead," summoned the centurion to confirm it before releasing the body (Mark 15:44-45), and that the soldiers, seeing "that He was already dead," did not break His legs, but "one of the soldiers pierced His side with a spear, and immediately blood and water came out" (John 19:33-34).²⁰ The Roman historian Tacitus, writing in the early second century and hostile to Christians, records that "Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus."²¹

{{very-strong: Jesus of Nazareth died by Roman crucifixion under Pontius Pilate.}} The unbroken legs show that the soldiers judged Jesus already dead, not that they conspired to save Him; and nothing in the Gospels supports the idea that Pilate arranged a rescue. The site's article on whether Jesus was really crucified sets out the historical evidence more fully.

What medicine can and cannot say

Medicine cannot settle Ahmad's claim about the flowing blood from a text. A much-cited 1986 article in the Journal of the American Medical Association concluded that "Jesus' death was ensured by the thrust of a soldier's spear into his side" and that "Modern medical interpretation of the historical evidence indicates that Jesus was dead when taken down from the cross."²² But a 2006 review in the Journal of the Royal Society of Medicine found that "there is insufficient evidence to safely state exactly how people did die from crucifixion in Roman times."²³ {{debated: Physicians still disagree about the exact physiological cause of death in crucifixion.}} The Christian case rests not on a reconstruction of His last moments but on testimony that He died and was buried.

A survivor could not have started the Easter faith

European writers proposed a swoon theory before Ahmad, and one of its most effective critics was not a believer. The German scholar David Friedrich Strauss, who rejected the resurrection, wrote in A New Life of Jesus:

"It is impossible that a being who had stolen half-dead out of the sepulchre, who crept about weak and ill, wanting medical treatment, who required bandaging, strengthening and indulgence, and who still at last yielded to his sufferings, could have given to the disciples the impression that he was a Conqueror over death and the grave, the Prince of life."²⁴

An early Christian creed, which Paul says he "received" and handed on, already states "that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day," and lists those to whom He appeared, from Peter to "over five hundred brethren at once" (1 Corinthians 15:3-8).²⁵ They met One who had conquered death: "Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him" (Romans 6:9). The site's article on the historical case for the resurrection and its study of the early creed in 1 Corinthians 15 treat this in detail.

St Athanasius of Alexandria saw the point in the fourth century: "death must precede resurrection, as it would be no resurrection did not death precede." That is why, he argues, Christ died publicly, before witnesses.²⁶ The Church confesses in the Creed that He "was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He arose again."²⁷

Jonah and the "accursed death"

Ahmad's appeal to Jonah misreads the sign. Jesus Himself told His disciples plainly that the Son of Man must "be killed, and after three days rise again" (Mark 8:31), and Jonah described his own ordeal as a cry "out of the belly of Sheol," the realm of the dead (Jonah 2:2). The likeness lies in the three days and the return, not in a fainting fit.²⁸

Ahmad also held that a true prophet could not die the death the Law calls accursed (Deuteronomy 21:23). The apostles answered this objection long before him: "Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, 'Cursed is everyone who hangs on a tree')" (Galatians 3:13). The Cross is not God's defeat but His victory: "through death He might destroy him who had the power of death, that is, the devil" (Hebrews 2:14).²⁹

Mainstream Muslims and the Ahmadis

Most Muslims reject Ahmad's claims because they hold that 33:40 closes prophethood absolutely. In April 1974 a conference of the Muslim World League in Mecca declared the movement outside Islam, and the Islamic Fiqh Council ruled that Ahmad's claims to prophethood and revelation make him and his followers apostates, applying the same ruling to the Lahore group; the Sunni fatwa site IslamQA quotes both.³⁰ Mainstream Muslims also reject Ahmad's reading of 4:157 and hold that Jesus was raised alive to heaven (4:158) and will return (see the site's comparison of Jesus in Christianity and Islam).

From the Orthodox standpoint both readings deny the Gospel. Mainstream Islam denies that Jesus was crucified; Ahmadiyya admits the crucifixion but denies the death and the resurrection. Both deny that Jesus is the eternal Son of God. St John leaves no middle ground: "every spirit that does not confess that Jesus Christ has come in the flesh is not of God" (1 John 4:3).

Persecution, stated plainly

Whatever one thinks of Ahmadi beliefs, what has been done to Ahmadis in Pakistan is unjust. The Constitution (Second Amendment) Act of 1974 inserted into the Constitution a definition by which anyone who claims to be a prophet "in any sense of the word" after Muhammad, or recognises such a claimant, is not a Muslim, and the current Article 260(3)(b) names "a person of the Quadiani Group or the Lahori Group who call themselves 'Ahmadis'" among non-Muslims.³¹ In 1984 the military government of General Zia-ul-Haq added section 298-C to the Penal Code, which makes it a crime, punishable by up to three years' imprisonment, for an Ahmadi who "poses himself as a Muslim," calls his faith Islam, or preaches it.³²

Violence has followed. On 28 May 2010 gunmen and suicide bombers attacked two Ahmadi mosques in Lahore, killing 94 people, according to Human Rights Watch.³³ In May 2025 the U.S. Commission on International Religious Freedom condemned a fresh wave of attacks, including the killing of Dr. Sheik Mahmood in Sargodha and the death of Tahir Mahmood after a mob assault at a Karachi court, and noted that Ahmadis, their mosques and gravesites "continue to be frequently targeted by violent mobs that operate with impunity."³⁴

The Orthodox Church judges Ahmadi doctrine to be false, but faith cannot be compelled, and no one should be imprisoned, beaten or killed for what he believes. Truth is defended with argument and witness, not with mobs.

Objections and replies

"Jesus showed His wounds and ate fish after Easter; a spirit would not do that, so He never died."

The Gospels record these things to prove that the risen Christ is not a ghost (Luke 24:39), not that He had never died. The same accounts say He came to the disciples through shut doors and that Thomas, touching His wounds, confessed, "My Lord and my God!" (John 20:27-28). He was raised in a body transfigured and immortal, not resuscitated in a body still dying.

"Muslims and Christians both expect Jesus' return; Ahmad fulfilled that hope."

Christ did not say He would return in the person of another man. He warned, "if they say to you, 'Look, He is in the desert!' do not go out; or 'Look, He is in the inner rooms!' do not believe it. For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be" (Matthew 24:26-27). The Church confesses that He "shall come again with glory to judge the living and the dead."³⁵ A teacher in the Punjab who claimed the title of Promised Messiah is not that coming.

"Ahmadis are peaceful and sincere; does doctrine matter?"

Many Ahmadis are admirable people, but sincerity does not make a claim true. If Jesus did not die and rise, Christians are, in Paul's words, "still in your sins" (1 Corinthians 15:17). If He did, then no later messiah is needed.

What we can say confidently

• Mirza Ghulam Ahmad founded the Ahmadiyya movement in 1889 and claimed to be the Promised Messiah and Mahdi; his followers divided in 1914 over whether he was a prophet.
• Ahmad taught that Jesus survived the cross and died in Kashmir; this teaching appears in Jesus in India, written in 1899.
• The name Yuz Asaf derives from the Barlaam and Josaphat story, whose outline scholars trace to the Buddha's life. No ancient source says that Jesus lived or died in India.
• Jesus died by crucifixion under Pontius Pilate. This is among the best-attested facts of ancient history.
• Pakistan's constitution and penal code deny Ahmadis the right to call themselves Muslims, and Ahmadis there continue to suffer arrests and deadly violence.
• By the testimony of the apostles and the faith of the Church, Christ rose bodily from the dead, and Mirza Ghulam Ahmad was not the Messiah.

What remains disputed

• The exact medical mechanism of death in Roman crucifixion.
• When and how the Yuz Asaf tradition became attached to the Roza Bal shrine, and who is actually buried there.
• The number of Ahmadis worldwide; published figures vary widely.
• How Ahmad himself understood his prophethood, which the Qadian and Lahore branches still read differently.

Conclusion

Mirza Ghulam Ahmad tried to honour Jesus by rescuing Him from what he saw as a shameful death. The Church proclaims the opposite: the shame of the Cross is the very place where God has overcome death. He gave up His spirit on the Cross, was laid in the tomb, and on the third day rose, "trampling down death by death," as the Orthodox Church sings each Pascha.³⁷ Ahmadis who are persecuted for their faith deserve the defence of every Christian. They also deserve to hear plainly that Jesus, whom they honour as a prophet, is the eternal Son of God who died, rose, and will come again in glory, and that He calls them, with all Muslims, to faith in Him and to baptism in His Church.

Notes

1. Mirza Ghulam Ahmad, Jesus in India (English translation of Masih Hindustan Mein; 3rd rev. ed., Farnham: Islam International Publications, 2019), "About the Author," PDF at https://files.alislam.cloud/pdf/Jesus-in-India.pdf; "Aḥmadiyyah," Encyclopaedia Britannica, https://www.britannica.com/topic/Ahmadiyyah (read through the Internet Archive copy of October 2026), which gives "c. 1839"; "Mirza Ghulam Ahmad," Britannica (see note 2), which gives "c. 1835."
2. "Aḥmadiyyah," Britannica (see note 1), and its companion entry "Mirza Ghulam Ahmad," https://www.britannica.com/biography/Mirza-Ghulam-Ahmad (Internet Archive copy of February 2026).
3. "22-28 March," Al Hakam (Ahmadiyya Muslim Community), https://www.alhakam.org/22-28-march.
4. Jesus in India, "About the Author" (see note 1).
5. "Mirza Ghulam Ahmad" and "Aḥmadiyyah," Britannica (see notes 1-2).
6. Qur’an 33:40, trans. Sahih International, Quran.com, https://quran.com/33/40.
7. "Finality of Prophethood," Al Islam, official website of the Ahmadiyya Muslim Community, https://www.alislam.org/articles/finality-of-prophethood/.
8. "Aḥmadiyyah," Britannica (see note 1).
9. "Aḥmadiyyah," Britannica (see note 1); Jesus in India, "About the Author" (see note 1).
10. Jesus in India, Foreword (see note 1).
11. Jesus in India, Introduction (see note 1).
12. Jesus in India, ch. 1 (see note 1); Matthew 12:40 (NKJV).
13. Jesus in India, ch. 1, on John 19:31-34 (see note 1).
14. Qur’an 4:157, trans. Sahih International, Quran.com, https://quran.com/4/157; Jesus in India, ch. 2 (see note 1).
15. Jesus in India, ch. 3, "Evidence from Medical Literature" (see note 1).
16. Jesus in India, Introduction and ch. 2 (see note 1).
17. Ata-ul-Haye Nasir, "The tomb of Jesus in Kashmir: The Promised Messiah, Rev Weitbrecht and Christian press," Al Hakam, https://www.alhakam.org/tomb-jesus-kashmir-ahmadiyya-christianity.
18. Jes P. Asmussen, "Barlaam and Iosaph," Encyclopaedia Iranica III/8 (1988), 801, https://www.iranicaonline.org/articles/barlaam-and-iosaph/ ("The name Iosaph is a corrupt arabicized form of bodhisattva"); Ed Simon, "Bodhisattvas and Saints," History News Network, 26 November 2019, https://www.historynewsnetwork.org/article/173707 (quoting Lawrence Sutin).
19. Jesus in India, ch. 3 and the publisher's footnote citing Avicenna's Qanun (see note 1).
20. Mark 15:44-45; John 19:33-34 (NKJV).
21. Tacitus, Annals 15.44, trans. Alfred John Church and William Jackson Brodribb, Wikisource, https://en.wikisource.org/wiki/The_Annals_(Tacitus)/Book_15.
22. William D. Edwards, Wesley J. Gabel and Floyd E. Hosmer, "On the Physical Death of Jesus Christ," JAMA 255, no. 11 (21 March 1986): 1455-63, abstract at https://pubmed.ncbi.nlm.nih.gov/3512867/.
23. Matthew W. Maslen and Piers D. Mitchell, "Medical Theories on the Cause of Death in Crucifixion," Journal of the Royal Society of Medicine 99, no. 4 (2006): 185-88, https://pmc.ncbi.nlm.nih.gov/articles/PMC1420788/.
24. David Friedrich Strauss, A New Life of Jesus, authorised translation, 2nd ed., vol. 1 (London: Williams and Norgate, 1879), 412, https://archive.org/details/anewlifejesus01stragoog. The first English edition appeared in 1865.
25. 1 Corinthians 15:3-8; Romans 6:9 (NKJV).
26. Athanasius, On the Incarnation of the Word 23, trans. Archibald Robertson, NPNF2 vol. 4, https://www.newadvent.org/fathers/2802.htm.
27. The Nicene-Constantinopolitan Creed, translation of the Orthodox Church in America, https://www.oca.org/orthodoxy/prayers/symbol-of-faith.
28. Mark 8:31; Jonah 2:2 (NKJV).
29. Deuteronomy 21:23; Galatians 3:13; Hebrews 2:14 (NKJV).
30. IslamQA, "Qadianiyyah in the light of Islam," answer no. 4060, https://islamqa.info/en/answers/4060/qadianiyyah-in-the-light-of-islam.
31. Constitution (Second Amendment) Act, 1974, s. 3, Gazette of Pakistan, 21 September 1974, https://www.pakistani.org/pakistan/constitution/amendments/2amendment.html; Constitution of Pakistan, Article 260(3)(b), https://www.pakistani.org/pakistan/constitution/part12.ch5.html.
32. Pakistan Penal Code, section 298-C, inserted by Ordinance XX of 1984, https://www.pakistani.org/pakistan/legislation/1860/actXLVof1860.html; Human Rights Watch (see note 33) on the Zia-ul-Haq government.
33. Human Rights Watch, "Pakistan: Massacre of Minority Ahmadis," 1 June 2010, https://www.hrw.org/news/2010/06/01/pakistan-massacre-minority-ahmadis.
34. U.S. Commission on International Religious Freedom, "USCIRF Condemns Rising Attacks on Ahmadiyya Muslims in Pakistan," 24 May 2025, https://www.uscirf.gov/news-room/releases-statements/uscirf-condemns-rising-attacks-ahmadiyya-muslims-pakistan.
35. Matthew 24:26-27 (NKJV); the Creed (see note 27).
36. The motto appears on the community's official website, Al Islam (see note 7).
37. Paschal Troparion, Orthodox Church in America, "Selected Liturgical Hymns," https://www.oca.org/orthodoxy/prayers/selected-liturgical-hymns.

Bibliography

Primary sources

• The Holy Bible, New King James Version. Nashville: Thomas Nelson, 1982.
• The Qur’an. Sahih International translation. Quran.com.
• Tacitus. Annals. Trans. Alfred John Church and William Jackson Brodribb. London: Macmillan, 1876.
• Constitution of the Islamic Republic of Pakistan, Article 260(3); Constitution (Second Amendment) Act, 1974; Pakistan Penal Code, section 298-C (Ordinance XX of 1984).

Orthodox and patristic sources

• Athanasius of Alexandria. On the Incarnation of the Word. Trans. Archibald Robertson. Nicene and Post-Nicene Fathers, Second Series, vol. 4. 1892.
• The Nicene-Constantinopolitan Creed and the Paschal Troparion, translations of the Orthodox Church in America.

Other scholarship and reference

• Edwards, William D., Wesley J. Gabel and Floyd E. Hosmer. "On the Physical Death of Jesus Christ." JAMA 255, no. 11 (1986): 1455-63.
• Maslen, Matthew W., and Piers D. Mitchell. "Medical Theories on the Cause of Death in Crucifixion." Journal of the Royal Society of Medicine 99, no. 4 (2006): 185-88.
• Strauss, David Friedrich. A New Life of Jesus. Authorised translation. 2nd ed. 2 vols. London: Williams and Norgate, 1879.
• Asmussen, Jes P. "Barlaam and Iosaph." Encyclopaedia Iranica III/8 (1988): 801.
• Simon, Ed. "Bodhisattvas and Saints." History News Network, 2019.
• Encyclopaedia Britannica. "Aḥmadiyyah"; "Mirza Ghulam Ahmad."
• Human Rights Watch. "Pakistan: Massacre of Minority Ahmadis." 2010.
• U.S. Commission on International Religious Freedom. "USCIRF Condemns Rising Attacks on Ahmadiyya Muslims in Pakistan." 2025.

Sources from the Islamic and Ahmadiyya traditions

• Ahmad, Mirza Ghulam. Jesus in India (Masih Hindustan Mein, written 1899, published 1908). Trans. Qazi Abdul Hamid. 3rd rev. ed. Farnham: Islam International Publications, 2019.
• Ahmadiyya Muslim Community. "Finality of Prophethood." alislam.org.
• Al Hakam. "22-28 March"; Ata-ul-Haye Nasir, "The tomb of Jesus in Kashmir: The Promised Messiah, Rev Weitbrecht and Christian press."
• IslamQA. "Qadianiyyah in the light of Islam." Answer no. 4060.