The Return of Jesus: An Academic Reflection 8th November, 2016

EPIGRAPH: Qur’an (4:157-158): 
(Estimated reading time: 9 minutes)

“…and because of their claim: “We have killed the Messiah, Jesus son of Mary, the Messenger of God.”– even though neither did they kill him nor did they crucify him; in fact, the matter was muddled up for them. Those who are disagreeing in this are afflicted with doubts about it; they have no knowledge about it; they are only following conjectures. They certainly did not slay him; in fact, God had lifted him up to Him. And God is Mighty, very Wise.” 

The Qur'an in Surah Maryam (Chapter 19) first details the miraculous birth of Prophet Yahya (John, peace be upon him) and concludes the passage in verse 15 with the divine proclamation: "And peace be upon him the day he was born, and the day he dies, and the day he is raised alive."

The same chapter narrates the birth and speech of Prophet Isa (Jesus, peace be upon him), culminating in verse 33, where Jesus himself echoes the same divine pattern: "And peace is upon me the day I was born, the day I die, and the day I shall be raised alive."

The identical linguistic structure used for both prophets indicates that both are being described in terms of their complete, divinely ordained life spans — from birth to death to resurrection. If one were to assert a return for Jesus (Isa), one would also need to propose a similar return for Yahya (John), who, according to Islamic tradition, has no prophesied second advent. The verse, therefore, suggests a completeness and finality in the life cycle of Jesus, as affirmed by the Qur'an.

Further, in Surah al-Maida (5:116-117), the Qur'an recounts a conversation between God and Jesus in the Hereafter, where God asks: “Did you say to the people, ‘Take me and my mother as gods besides Allah?’”

To which Jesus responds:

“Never did I say to them anything except what You commanded me to — worship Allah, my Lord and your Lord. And I was a witness over them while I dwelt among them; but when You took me up, You were the Watcher over them, and You are Witness to all things.”

This passage clearly shows that Jesus denies knowledge of events that occurred after he was “taken up” indicating that he did not return to earth following his ascension. If he were to return before the end time, he would logically be aware of the people’s misattribution of divinity to him, which contradicts his statement.

God mentions in the Qur’an (3:55) that He shall protect Jesus from any harm and will lift him to Him after giving him death: “At that time when God said: “Jesus, I have decided to give you death and lift you up to Myself and I shall purify you from these who have disbelieved in you and shall grant your followers supremacy over these disbelievers until the Day of Judgement. Then to Me finally you shall all have to return. So, at that time, I shall give verdict on what you have been differing in.”

Regarding the anticipated figure of al-Dajjal, Islamic tradition describes him as the "False Messiah" or "The Great Deceiver." The word Dajjal means a “Deceiver”, “Impostor”, or “One who covers the truth with falsehood.” The Root Word comes from the Arabic root word: د-ج-ل (D-J-L). The verb dajala means: “To smear,” “to cover,” or “to coat with gold or varnish,” especially to cover something false with an appearance of truth.

In classical Arabic, dajl was used to describe someone who falsifies, tricks, or covers reality with lies. For example, a camel might be called mudajjal if its skin is covered with tar to conceal defects.

So, "al-Masiḥ al-Dajjal" literally means: “The False Messiah who deceives or obscures the truth.” This linguistic root ties perfectly into the Islamic portrayal of Dajjal as someone who pretends to be divine, performs false miracles, and misleads people into believing he is the true messiah.

Narrated Abu Hurayrah:The Prophet (may peace be upon him) said:

"The Last Hour will not come until ten signs appear: a landslide in the East, a landslide in the West, and a landslide in the Arabian Peninsula; the Smoke; the Dajjal; the Beast of the Earth; Gog and Magog; the rising of the sun from the west; and a fire that will emerge from the depths of Aden, driving people to their place of assembly."

(Sahih Muslim, Hadith 7286) 

This is an adjective meaning “a great deceiver”. It has also been referred to as ‘al-masih al-dajjal’. The implication is that before the Day of Judgement, a person will falsely claim to be Jesus (sws) and, while making use of the notion of the return of Jesus (sws) found in Muslims, Jews and Christians, will deceive people through some of his magical powers. It is mentioned in some narratives that he would be blind in one eye and his deception would be so evident to the believers that it would be as if they would see disbelief written on his forehead. I am quoting this Hadith both from Sahih Al Bukhari and Sahih Al Muslim:

Narrated Anas:The Prophet (may peace be upon him) said:

"No prophet was sent but that he warned his followers against the one-eyed liar (Ad-Dajjal). Beware! He is blind in one eye, and your Lord is not so, and there will be written between his (Ad-Dajjal's) eyes (the word) Kafir (i.e., disbeliever)."

(Sahih al-Bukhari, Hadith 7131)

Narrated Hudhaifa ibn al-Yaman:

The Messenger of Allah (may peace be upon him) said:

"The Dajjal will be blind in one eye, and between his eyes will be written 'Kafir' (disbeliever), which every believer will be able to read, whether literate or illiterate."

(Sahih Muslim, Hadith 7375)

The Qur'an, however, does not mention Dajjal directly. These narratives arise from Hadith literature. As students of the Qur'an, it is crucial to approach such texts critically and always in light of the Qur’an, which is described by Allah as the Furqan (the criterion between right and wrong), the Meezan (the scale of justice), and the Muhaimin (the guardian and protector of all other revelations).

The Qur'an talks about the personality of Jesus (peace be upon him) from many angles. It mentions his mission of preaching and gives details about his life in several places. The Qur'an also often speaks about the major events of the Day of Judgment. The return of such an important prophet from the heavens would be a huge event. Yet, despite many chances to mention it, the Qur'an does not refer to this event even once. This silence raises an important question: can human understanding be truly satisfied with such an omission? It’s difficult to accept.

Thus, any external source — Hadith or otherwise — must be subordinate to the Qur'an and measured against its clear directives. The Qur'an remains the supreme authority in all religious matters.

Lastly, there is a pressing need for introspection among the Muslim ummah. Our current decline — morally, socially, and politically — cannot be rectified by speculative eschatological hopes alone. The romanticization of an apocalyptic triumph through the emergence of al-Mahdi, the return of Jesus, or a decisive war is not only theologically ungrounded but also reflects a form of escapism. Islam calls for moral action, conscious faith, and personal accountability, here and now.

The Qur'an repeatedly reminds us that salvation lies in our conscious relationship with God, not in identity, sect, or ancestral legacy.

Aamir Yazdani
MPhil Islamic Studies (Pakistan)
MSc Irrigation Engineering (UK)