There are certain questions which arise on the
descension of Jesus (sws) which are hitherto unanswered. Unless a sound answer
is given to them, his reappearance cannot be regarded as an established fact.
Here are these questions:
1. The Qur’ān is totally silent on this issue. Nowhere has
the reappearance of Jesus (sws) been mentioned in it. Since on his reappearance,
every Muslim is expected to profess faith, the gravity of the matter demands
that it be mentioned in the Qur’ān which is supposed to have every article of
faith mentioned in it.
2. Not only is the Qur’ān silent on the issue, it mentions
at one place the dominance of the followers of Jesus (sws) over the Jews till
the day of judgement:
Remember when Allah said: O Jesus I will give death to you
and raise you to Myself and cleanse you from those who have denied. I shall make
those who follow you superior to those who reject faith till the Day of
In other words, everything which is to occur till the Day
of Judgement with reference to the supremacy of the followers of Jesus (sws) is
mentioned in these verses. This was perhaps the most appropriate place to
mention that Jesus (sws) will reappear near the Day of Judgement and be
responsible for the supremacy of his followers. But we find nothing of the sort.
The question is: Why?
3. At another place in the Qur’ān, the dialogue which will
take place between the Almighty and Jesus (sws) on the Day of Judgement is
stated. In this dialogue, Jesus (sws) negates the innovations of his followers
and proclaims his acquittal from them in the following words:
And remember when Allah will say: O Jesus the son of Mary
Did you say to men: ‘Worship me and my mother as gods in derogation of Allah’.
He will say: Glory to you! Never could I say which I had no right to say. Had I
said such a thing you would have indeed known it. You know what is in my heart
though I know not what is in Yours. For You know full well what is hidden. Never
did I say to them except what You commanded me to do: Worship Allah my Lord and
your Lord and I was a witness over them while I dwelt with them. When You gave
death to me, You were the Watcher over them and You are a witness over all
things. If You punish them they are Your servants and if You forgive them You
are exalted in power, the wise. (5:119-121)
This is another very appropriate place where sense and
reason demand that the Qur’ān mention the return of Jesus (sws). It should have
reported that a little time back he had appeared again on the earth and refuted
the self-invented concepts of his followers. So the question is: Why did this
great event not find a mention at this place as well?
4. The first Book of Hadīth, the Mu`attā of Imām Mālik
contains nothing on this topic. This again is very strange. A person who is
writing his book in Madīnah about a hundred years after the death of the Prophet
(sws) has nothing to report on this issue, while some of the books of Hadīth
compiled much later mention this event.
5. Not only is the Mu‘attā devoid of any such report, on
the contrary, it does mention a dream or vision of the Prophet (sws) in which he
saw Jesus (sws) and the Dajjāl circumambulating the Ka‘bah:
`Abdullāh Ibn `Umar reports that the Prophet said: In a
dream, I found myself near the Ka‘bah one night. I saw a man near the Ka‘bah of
brownish colour, the best of brownish people you could have seen. He had hair
till his shoulders, the best you could have seen of such appearance. He combed
his hair while they dripped with water and he was leaning on two people ... and
circumambulating the Ka‘bah. So I asked: Who is this person? Someone told me
that this is Jesus son of Mary. Then suddenly I saw another man who had curly
hair and had a blind right eye ... So I asked: Who is this person. Someone
replied that this is Dajjāl-Masīh. (Kitāb al-Jāmi`)
The question arises: Is it not this Hadīth which has
gradually taken the form of Jesus's reappearance in various Ahadīth reported in
other books later on?
In the light of these questions the reappearance of Jesus
(sws) is an issue which needs further attention and deliberation of our
scholars. Nothing can be established from the Ahādīth which do mention his
arrival unless these questions are answered.
The fact that Jesus (sws) was lifted to the heavens alive,
is not supported by the Arabic language as quoted in the verses of Sūrahs 3 and
5 above. The words innī mutawaffīka (I will give you death) explicitly say that
Jesus (sws) died on the face of the earth. They cannot be regarded to denote any
other meaning unless of course the Arabic language is done away with. The words
rāfi‘uka ilayya also are very clear: They mean that his body was lifted to the
heavens. In other words, after he died, his dead body was raised to the heavens.
This was perhaps to safeguard it from the hands of his opponents who could have