Quranic bases of second coming of Eisa (AS)

There are four indirect verses which strongly indicate that he will miraculously come again towards the end of this world and will perform the responsibilities to be assigned to him. We quote these verses here:

i) Behold! The angel said: “O Mary, Allah gives you glad tidings of a word from Him: His name will be Jesus, the son of Mary, held in honour in this world and in the Hereafter and of the company of those nearest to Allah. He shall speak to the people in the cradle and in maturity of age. He shall be from amongst the righteous”. (Qur’an 3:46).

ii) Then Allah will say: “O Jesus, son of Mary! Recount My favour to you and to your mother. Behold! I strengthened you with the Holy Spirit so that you did speak to the people in the cradle and in maturity of age. Behold! I taught you the Book and the Wisdom, the Torah and the Gospel.” (Qur’an, Chapter 5:110).

In these two verses the most important statement is that Jesus would speak to the people in his maturity and this fact has been referred to in these verses as a miracle of Jesus and a special bounty of Allah on him. It may be pointed out that speaking in childhood while one is still in the cradle is undoubtedly a miracle and a great bounty of God on Jesus. Even

some of the so-called apocryphal Gospels described him as preaching the divine message while still an infant. But the second part of the statement that he would speak in the maturity of his age is not even worth mentioning in normal conditions. The fact that it has been repeatedly highlighted in the Qur’an show that in the context of Jesus it is a miracle and is not an ordinary event. We know that the formal prophetic career of Jesus lasted only about three years, from 30 to 33 years old. This shows that he could not reach the age of maturity (in Arabic, Kuhulah) which is normally taken to be after mid-forties. This clearly shows that for him the speech in the age of Kuhulah is yet to come and hence its extraordinary nature.
iii) “…that they (i.e. the Jews) said, “We killed the Christ Jesus, son of Mary, the Messenger of Allah.” But they neither killed him nor crucified him but it was made to them to appear so. Those who differ in it are full of doubt with no knowledge except conjectures to follow. They did not kill him surety. Nay, Allah raised him up unto Himself and Allah is exalted in power, wise”. (Qur’an, 4: 157-158)

In this verse Christians claim that Jesus was crucified and Jewish scheme that it were they who crucified him have been denied. Both the views have been rejected as mere conjectures. It has also been denied that he was at all killed. All these statements are followed by the Qur’anic declaration that Allah has raised him up to Himself. This has been interpreted by all the commentators of Qur’an to be a reference to the fact that he was miraculously lifted, in body and spirit, to the presence of Allah in order to save him from the hands of the Jews. He will come again towards the close of this world with the assignment of putting an end to the Dajjal or the Anti-Christ, a leader of the Jews at the time. There can hardly be any Muslim thinker, commentator of the Qur’an, scholar of Hadith or theologian to disagree with this interpretation.

iv) “And there is none of the People of the Book but must believe in him before his death. And on the Day of Judgment, he will be a witness against them.” According to most of the commentators, the second coming of Jesus has been referred to in this Qur’anic verse. The meaning of the verse is, therefore, that before the death of Jesus (certainly after his second coming) all his contemporary Jews and Christians will believe in him as a Messenger of God. The Jews will accept him as the true Messiah because he will have killed the imposter Messiah and will have cleared all the doubts in the minds of the Jews about his own Messiah-ship by his second coming. The Christians will accept him as a messenger of Allah instead of Being His son or godhead because he will himself tell that he was not a son of God or godhead and he was simply a messenger of God.

v) “When the son of Mary is held up as an example, behold your people, raise a clamour at it (in ridicule); they say, “Are our gods best or he”? This they set forth to you only by way of disputation. They are, but a contentious people. He was no more than a servant. We granted Our favour to him and We made him an example to the Children of Israel. And if it were Our will we could make angels from amongst you succeeding each other on the earth. And he (Jesus) shall undoubtedly be a sign for the coming of the Hour of Judgment. Therefore, have no doubt about the Hour but follow Me. This is a straight way”. (Qur’an, 43:57-61)

This verse is also understood to refer to the second coming of Jesus (peace be upon him) towards the close of this world. In the Ahadith when major signs of the approaching of the Day of Judgment have been mentioned they also include the second coming of Jesus. Therefore, his coming will be a sign of the fact that the Hour of Judgment has come very near. In this verse the word has been pronounced by different savants in two different ways. If it is pronounced as Alam it would mean sign, as we have already translated. It can also be pronounced as Ilm which means knowledge. In this latter case, it gives the same signification. It means that the second coming of Jesus amounts to the definite knowledge of the fact that the Hour of Judgment has come very near. It may be noted that this interpretation is based on a Hadith of the Holy Prophet (P.B.U.H) himself. It is reported in the Sahih of Ibn Hibban on the authority of Abdullah ibn Abbas that the Messenger of Allah (peace be upon him) has said that the phrase “Knowledge of the Hour” means the descent of Jesus son of Mary before the Day of Resurrection.