Mirza Ghulam Ahmad utilise l'abondance des mentions de cette pommade dans les traités médicaux en farsi, en arabe, dont un qui d'après lui aurait été compilé à l'époque de Jésus et traduit en arabe sous le règne de Mamun al-Rashid, pour tenter de démontrer l'ampleur de la diffusion de cette tradition et son ancienneté. cf. Mirza Ghulam Ahmad, Jesus in India.
John Rippon article dans Journal of Ecclesiastical History Volume 18, 2 octobre 1967, pages 247-248, online "In The Wisdom of Balahvar Professor Lang assembled the evidence for the Buddhist origins of the legends of the Christian saints Barlaam and Josephat. He suggested the importance of Arabic intermediaries, showing that confusion of diacritical markings turned Budhasaf (Bodhisattva, the Buddha-to-be) into Yudasaf, Iodasaph, Yuzasaf and Josaphat. By a curious roundabout journey this error reappears in once Buddhist Kashmir where the modern Ahmadiyya Muslims, well known for their Woking mosque, claim that a tomb of Yus Asaf was the tomb of Jesus who died in Kashmir, after having been taken down live from the cross; though though the Bombay Arabic edition of the book Balahvar makes its hero die in Kashmir, by confusion with Kushinara the traditional place of the Buddha's death."
Martyrologium Romanum 27 Novembris Apud Indos, Persis finitimos, sanctorum Barlaam et Josaphat, quorum actus mirandos sanctus Joannes Damascenus conscripsit.
D.M. Lang, The Life of the Blessed Iodasaph: A New Oriental Christian Version of the Barlaam and Ioasaph Romance (Jerusalem, Greek Patriarchal Library: Georgian MS 140), BSOAS 20.1/3 (1957):
Bruce B. Lawrence (en), Muḥammad ibn ʻAbd al-Karīm Shahrastānī, Shahrastānī on the Indian religions, 1976, p. 106: "Apart from the Pahlavi-to-Arabic translations of the tale of Budasaf and Balahwar, the locus classicus in Muslim literature for the depiction of Budasaf is Mas'udi's Muruj adh-dhahab."
en:Günter GrönboldJesus in Indien: das Ende einer Legende Munich: Kosel Verlag, 1985
