Chapter 2

The Position of Traditional Scholars

In the previous chapter, we discussed the various texts regarding the ascension and descent of Jesus (PBUH) to Allah. Before clarifying the position of Javed Ahmed Ghamidi, it is essential to outline the perspectives of scholars of the Muslim ummah. This will provide the background against which Javed Ahmed Ghamidi has presented his viewpoint.

In our scholarly tradition, the concept of the second coming of Jesus (PBUH) is discussed under the topic of “Descent of Jesus”. This concept is based on the belief that when the Israelites intended to crucify Jesus (PBUH) Allah took him into His protection and raised him to Himself. Since that time until now, he is alive in the heavens. Near the Day of Judgment, he will descend directly to Earth.

He will descend alongside angels at a minaret in Damascus and will lead the army of Muslims. He will then kill the Dajjal and his Jewish followers. Due to his supplication to God, Gog and Magog will also perish. The world will become a cradle of peace and tranquility, and Islam will be the only religion left on Earth.

Jesus (PBUH) will rule as a just leader over the Muslims for forty years, after which he will die. Muslims will perform his funeral prayer and bury him. Shortly after his death, the Day of Judgment will commence.

The position of the traditional scholars and their arguments on this matter are detailed under the following headings:

• Arguments for the Ascension of Jesus
• Arguments for the Descent of Jesus
• Related Aspects of the Concept of the Descent of Jesus

Arguments for the Ascension of Jesus

Arguments for the Ascension of Jesus

Scholars and exegetes seek to argue for the concept that Jesus (PBUH) was raised to the heavens and is alive there is based on the interpretation of certain verses of Holy Qur’an. They present certain verses of the Qur’an as definitive arguments for their stances. These arguments and the way they are employed are described as follows:

1. Verses 54-55 from Surah Aale Imran

1. Verses 54-55 from Surah Aale Imran

It is evident from verses 54-55 of Surah Aale Imran that the Israelites began to secretly conspire against Jesus (PBUH) in an attempt to crucify him under some false pretense. However, by the command of Allah, they were unable to do so. On this occasion, Allah comforted Jesus by saying that their plots hold no significance in front of His power. Allah would devise a plan that would render all their plots futile. Allah informed Jesus of this plan, saying:

[This is what happened] and the Israelites started to devise covert schemes [against him] and [in response] God also devised a hidden scheme and, in such scheming, God is the best. 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. (3:54-55)

Allah assured Jesus of his protection through the words innī mutawaffīka wa rāfi‘uka ilayya, that is, ‘I have decided to give you death and lift you up to Myself’. Scholars interpret these words to mean the ascension of Jesus and his being alive in the heavens. The expression rāfi‘uka ilayya is understood as Allah raising Jesus alive to Himself, meaning that he is currently in the heavens with his physical body, alive. As for the phrase mutawaffīka preceding rāfi‘uka it is interpreted not as death but as taking Jesus (PBUH) wholly and safely into custody. Hence, the phrase mutawaffīka itself is an argument for the life of Jesus (PBUH) and using it to denote the death of Jesus is incorrect.³⁰

The earliest and the later generations of scholars have offered similar arguments for their preference for not taking the words innī mutawaffīka in the sense of giving death. Essentially, this is an argumentation originated from the early scholars, which has been adopted by those who came later. However, to explain this view, we have quoted the books of the modern scholars. The purpose is to adequately cover the material and to explain it in an uncomplicated manner.³¹

The traditional scholars’ arguments are as follows:

i. The literal meaning of Tawaffā is not death

i. The literal meaning of tawaffā is not death

The primary argument of the traditional scholars and exegetes is that the word tawaffā (توفيٰ) in the expression innī mutawaffīka (اِنِّيْ مُتَوَفِّيكَ) should not be used unhesitatingly in the meaning of death. The reason is that the verb tawaffā is used metaphorically for death, and its literal meaning is ‘to take something completely’ (akhdha al-shaya wāfiyan) or ‘to take something in its entirety’ (akhadha al-shaya bi tamāmihī). The determination of whether a word is used in its literal or metaphorical meaning in a sentence depends on the sentence, textual context, and other indicators in the discourse. The context of the statement clearly indicates that this word has not been used in its metaphorical sense. Rather it has been used in its literal meaning. Therefore, the expression innī mutawaffīka means ‘I will take you completely,’ implying that Allah will take the entirety of Jesus’s being, both soul and body, into His custody. This interpretation aligns with evidence from Arabic linguistics, parallels in the Qur’an, and hadith narratives. Anwar Shah Kashmiri in his book Hayāt-e Ibn-e Maryam³² states:

Take the word tawaffā. All its derivatives are used to mean to receive something entirely and completely. This is why, in respect of important and esteemed personalities, instead of using ‘mawt’ (death), the word tawaffā is used to show reverence and respect. Yes, sometimes the word ‘mawt’ (death) is also used as needed.

In short, the word tawaffā in the verse is undoubtedly used in its literal and significant meaning, the usage has not deviated from the convention in the least. This is also not possible, as if this word became synonymous with death and meant exactly death, then the intention of the speaker, i.e., expression of protection and sanctity, would be lost. (122)

Syed Abul A’la Maududi also interpreted this word as ‘receiving completely’ rather than giving death. He explains the terms under study to mean recalling someone from duty. He writes:

In fact, the word mutaffīka has been used. The literal meaning of the word tawaffi is to take and receive. To give death (Urdu: ruh qabz karna) is the figurative usage of the verb, not the literal significant meaning. Here, this word is used in the sense of the English word ‘to recall’, which means to call back an official from his position. Since the Israelites had been continuously disobedient for centuries, despite repeated warnings and admonishments, their national character was deteriorating. They had killed several prophets and were thirsty for the blood of any righteous person who invited them towards goodness and righteousness. Therefore, Allah decided to complete the argument against them and give them one final chance by simultaneously sending two noble prophets, Jesus and John, peace be upon them both, who were accompanied by such clear signs of their divine mission that only those could deny who were extremely hostile to the truth and whose audacity and boldness against the truth had reached its limit. However, the Israelites also lost this last opportunity. They not only rejected the invitation of these two prophets but one of their chiefs publicly beheaded a noble person like John at the request of a dancer, and their scholars and jurists conspired to get Jesus sentenced to death by the Roman Empire. After that, it was utterly useless to spend more time and effort in admonishing the Israelites. Therefore, Allah called His prophet back and decreed a life of disgrace for the Israelites until the Day of Judgment. (Tafheem al-Qur’an 1/257)

Pir Karam Shah Azhari, citing Zubaydi’s Taj al-Urus and Qurṭubi’s Al-Jāmi li Ahkam al-Qur’an, stated that the word tawaffā carries both literal and metaphorical meanings. Its literal meaning is to take something entirely, and its metaphorical meaning is death or sleep. The principle of language and expression is that if a word carrying both literal and metaphorical meanings is used in a sentence, it should first be interpreted in its literal sense. If the sentence does not accept it or if the context and textual indicators oppose it, only then should one turn to its metaphorical meaning. It is not correct to rush towards prioritizing the metaphorical meaning. In the cited verse, there is no indicator that serves an argument for that tawaffā should be taken in its metaphorical sense. On the contrary, there are two indicators for taking it in its literal sense: firstly, the occasion of revelation (shān-e nuzul) of the verses reveals that they address the Christians of Najrān who had come in a delegation to Prophet Muhammad (PBUH). Since they believed in the divinity of Jesus (PBUH) these verses refute this false belief. The second indicator is from the Hadiths about the descent of Jesus (PBUH), which clearly affirm the that he is alive. Therefore, these pieces of evidence demand that tawaffā be interpreted in its literal sense of taking something entirely. He writes:

The established rule of semantics dictates that when a word has both a literal and a metaphorical meaning, the literal meaning should be preferred over the metaphorical. When clear indicators make the literal meaning impossible, the metaphorical meaning should be used instead. Insisting on the metaphorical meaning in the presence of strong indicators supporting the literal meaning, however, is akin to challenging conventional norms. Now consider the meaning of the word tawaffā. The author of the lexicon Taj al-Urus describes the word waffā (وفي) as: tawaffā hu, meaning ‘he took it entirely, leaving nothing of it’. Imam Abu Abd Allah al-Qurtubi writes in his, Al-Jāmi li Ahkām al-Qur’an: [They say]: tawaffāytu mālī min fulān, meaning ‘I took back all the possessions from him.’ This is the literal meaning of tawaffā.

Yes, it is also used in the sense of death, but that is its metaphorical meaning, as stated in Taj al-Urus: ‘Its figurative meanings including: adrakat hu al-wafāt, meaning death (wafāt/ maniyyah) caught him.’ They say: ‘tuwuffiyā fulān, to mean: he died. Tawaffā hu Allāhu, God took his life.’ Now you can judge how unjust it is to ignore the literal meaning of a word and insist on its metaphorical meaning without any textual indicators. Moreover, not only is there no indicator for the metaphorical meaning in this case, but there are strong indications for its literal meaning. You might ask which are those indicators; in this regard, one thing is that the context of this verse is a strong indicator of this conclusion. For instance, the context of these verses shows they were addressed to the Christians of Najrān, who believed in the divinity of Jesus. The objective of the statement is to affirm the unity of God and refute the divinity of Christ. If Jesus had died, it would have been straightforward to tell the Christians that the one they consider God is dead, so how can someone who has passed away be God? However, the Qur’an’s choice of not adopting this approach but rather using this style is clear evidence that this verse does not discuss the death of Jesus (PBUH).

Second clear indication is the following saying of the Prophet Muhammad: Hasan (RA) said that the Prophet Muhammad (PBUH) told the Jews that Jesus had not died, and he would return to them before the Day of Judgment.’

In the presence of such explicit statements, the literal meaning cannot be overlooked in favor of the figurative one. Therefore, the majority of exegetes, keeping the literal meaning in view, write:

متوفيك اي مستوفي اجلك ومؤخرك الي اجلك المسمي عاصمًا اياك عن قتلهم

Allah will keep you alive until your appointed time and save you from being killed. (Baydāwī)

متوفيك اي مستوفي اجلك معناه اني عاصمك من ان يقتلك الكفار.

Mutawaffīka, that is, I will complete your appointed term. It means: ‘I will protect you from being killed by the disbelievers’ (Al-Kashshāf)

Imam Ibn Jarīr writes:

واولي الاقوال بالصحة عندنا قول من قال معني ذلك اني قابضك من الارض ورافعك اليّ لتواتر الاخبار من رسول اللّٰه صلي اللّٰه تعاليٰ عليه وآله وسلم –

In my opinion, the most accurate view of those who say:, ‘O Jesus, I will take you in custody from the Earth and raise you to Myself,’ because the mutawatir narratives from Prophet Muhammad (PBUH) confirm that Jesus (PBUH) was raised alive to the heavens. (Diya al-Qur’an 1/235-236)

ii. The expression rāfi‘uka ilayya prevents from taking the metaphorical meaning of tawaffā as death

ii. The Expression rāfi‘uka ilayya Prevents from Taking the Metaphorical Meaning of tawaffā as Death

It is true that the verb tawaffā is also used in a figurative sense for death, but here it cannot be used in that sense. The reason is that the sentence does not end with innī mutawaffīka (I will take you entirely). It is followed by rāfi‘uka ilayya. These words prevent us from interpreting tawaffā as death.

In this context, Syed Abul A’la Maududi argues that these verses from Surah Aale Imran were revealed to refute the false belief of the Christians who attributed divinity to Jesus. The context of the verses demands that if Jesus had indeed died, then a style definitively and clearly implying his death and dissolution into dust would have been used. Instead, the Qur’an uses the phrase rāfi‘uka ilayya. These words are not only inexplicit in the sense of death but also contain the full possibility of life. In the context of refuting the belief in divinity of Jesus, this style indicates that Allah had raised Jesus to Himself without letting him die. He writes:

It should be understood that this entire discussion in the Qur’an is actually to refute and correct the Christian belief in the divinity of Christ. There were three main reasons for this belief among Christians:

1. The miraculous birth of Jesus.
2. His apparent miracles.
3. His being raised to the heavens, which is clearly mentioned in their books.

The Qur’an confirms the first point and says that Jesus’s (PBUH) fatherless birth was just a miracle of Allah’s power. Allah creates whom He wills in whatever manner He desires. This unusual manner of birth is by no means an indication that Jesus (PBUH) was divine or had any share in divinity.

The Qur’an also confirms the second point and lists the miracles of Jesus (PBUH) one by one, but it clarifies that he had accomplished all these miraculous acts with the permission of Allah, not by his own power. Therefore, there is nothing in these acts that could lead you to conclude rightly that Jesus (PBUH) had any share in divinity.

Now, regarding the third point, if the Christian tradition had been entirely wrong, then it would have been necessary for refuting their belief in the divinity of Jesus (PBUH) to clearly state that the one they were making a God and the son of God, had died and turned to dust. [It would be said: ‘if you want to confirm and satisfy yourselves, go to such and such place and see his grave. But instead of saying this, the Qur’an not only avoids explicitly stating that Jesus (PBUH) had died, and not only uses words that at least hold the possibility of being raised alive, but also reverses and tells the Christians that Jesus was never crucified in the first place. That is, the one who said ‘Eli, Eli, lama sabaqtani’³³ at the last moment and whose image you carry, depicting him as crucified, was not Jesus (PBUH). God had taken up Jesus (PBUH) before that.

After this, those who try to extract the meaning of Jesus’s death from the verses of the Qur’an actually prove that God is incapable of expressing His intent in clear and straightforward language. God forbid such a thing. (Tafheem al-Qur’an 1/257-258)

Maulana Anwar Shah Kashmiri argues that the original meaning of tawaffā is to take something completely. The use of this word for death is metaphorical. It is a recognized linguistic principle that even when a word is used metaphorically, it still encompasses its literal meaning and does not detach or differ from it. Therefore, when tawaffā is used in the metaphorical sense of death, it includes the literal meanings of bringing something to culmination and completion. In this case, it implies eternal death, which is a complete and permanent state, devoid of life. There is no interruption in this state of death till the Day of Judgment that would imply or necessitate life. In other words, the word tawaffā becomes suitable for death and used in this meaning because death is neither incomplete nor divided; it is whole and complete.

In the mentioned verse of Surah Aale Imran, the phrase rāfi‘uka ilayya implies life. Therefore, interpreting innī mutawaffīka as death makes the additional phrase irrelevant and unrelated. These words (that is, rāfi‘uka ilayya) can only correspond to innī mutawaffīka if tawaffā is interpreted in its literal sense of receiving in entirety. Then alone, the entire phrase rāfi‘uka ilayya becomes relevant and meaningful. He writes:

If the word mutawaffīka in the divine words innī mutawaffīka meant ‘I will cause your death’, then the words ‘innī rāfuka ilayya’ would be unnecessary. Tawaffā is commonly used for death as a metaphor, however death is not its literal meaning for which the word has been coined. …Therefore, my research concludes that according to the principles of rhetoric, the significant meaning is the true meaning of a word. …Thus, the meaning of the verse is: I will grant you the full term destined for you, your enemies will not have the power to kill you, rather I will give you a natural death.

Tawaffā encompasses the entire lifespan from beginning to end. Raf lies in between. Since tawaffā covers both ends of the lifespan (hence mentioned first) and raf is in the middle (thus mentioned later). It signifies the completion of the lifespan. …In conclusion, the discussion of tawaffā regarding Jesus can only apply when he completes his entire lifespan, which will be after his descent. This is mentioned in Surah Al-Maidah. It is not that there are two instances of tawaffā, one before the raising and another after the descent, nor it is sound to say: the words mutawaffīka and rāfi‘uka ilayya have been reversed in order of presentation, prepositioning the one and post-positioning the other. (Hayāt Ibn Maryam, 127-128)

iii. The expression rāfi‘uka means taking up Jesus fully, both with body and soul

iii. The Expression rāfi‘uka Means Taking Up Jesus Fully, Both With Body and Soul

This is an extension of the previous argument. The rationale is that as a human, Jesus (PBUH) is a combination of both soul and body. Therefore, when addressing Jesus (PBUH) with innī rāfi‘uka ilayya (‘I am going to lift you up to Myself’), it means that Allah will raise the human entity that Jesus (PBUH) represents, which is a combination of both soul and body. If only the soul or only the body were to be raised, then it would have been specifically stated thus: ‘I am going to lift your body or your soul up to Myself’. Without this clarification and differentiation, if it is said that Jesus is to be raised, it means that his entire being, comprising both body and soul, is intended. Writes Mufti Muhammad Shafi Usmani, in his work Maāriful Qur’an:

Wa rāfi‘uka ilayya – It obviously means that Jesus (PBUH) has been addressed and told: I am going to lift you up to Myself. Everyone knows that the name Jesus is not just of the soul but of the soul along with the body. Therefore, it is entirely wrong to take the expression lifting him up to mean only spiritual lifting, excluding the body. (2/76)

Highlighting the stress obtained by the preposition ilā, he adds:

Here, the use of the particle ilā along with the word raf, completely negates the possibility of a metaphorical meaning. In this verse, the Almighty says ‘rāfi‘uka ilayya’ (I am going to lift you up to Myself). In Surah An-Nisa, where the belief of the Jews is refuted, it has been said: ‘Wa mā qatalū hu yaqānan bal rafaa hu Allāhu ilayhi’ (they did not kill him at all, but Allah had taken him towards him). That is, the Jews have certainly not killed Jesus. Rather, Allah lifted him up to Himself. To lift someone up to oneself implies nothing but raising of the living being, both soul and body. (2/76)

iv. The context demands consolation, while death is contrary to consolation

iv. The Context Demands Consolation, While Death is Contrary to Consolation

Another argument for the traditional interpretation is that here, Jesus (PBUH) is being reassured that he would be saved from his enemies. He is informed that all the conspiracies of the enemies will fail, and Allah will keep him safe in every way. How can a disconcerting news of the end of life be given at this moment of reassurance? In the case of death, the whole purpose of consolation and reassurance is lost. Maulana Idris Kandhlawi, explaining this argument, writes:

The majority of the Companions and their Successors as well as the generality of the righteous elders say that in this verse, tawaffā does not mean death. Rather, here its significant and literal meaning, i.e., to take something completely, is intended. The reason is the news of tawaffā is being given to Jesus—who at that time was fully besieged and cornered by the enemies—in order to reassure and console him. He is told: O Jesus, do not be afraid of the onslaught by the siege of enemies. I will snatch you completely, both soul and body, from these villains. Your existence among them was an expression of My great blessing for them. Their conduct has proved that they are not worthy of keeping this blessing. Their ingratitude and disrespect deserve that this blessing be completely taken back from them…

In short, in the verse the word tawaffā means to take completely. The meaning of death is not intended, nor is it appropriate for this context, because when bloodthirsty and lethal enemies are all around, giving news of death at that time for consolation and comfort is not appropriate. The enemies’ aim is to take life. At that time, it is appropriate to say that you should not worry, we will extract you completely and intact from your enemies’ siege so that even your shadow cannot be reached by the enemies. So, if in the verse tawaffā is meant as death, then it would not be a consolation for Jesus but for the Jews, and the meaning would be: O Jews, do not worry and do not think of killing the Messiah, I myself will give him death. And I myself will fulfill your desire and wish; you will not have any hardship. This is not a consolation for Jesus, but for the Jews. (Maāriful Qur’an 1/629-630)

v. The phrase mutawaffīka can be interpreted as referring to death if it is occurring after rāfi‘uka

v. The Phrase mutawaffīka can be Interpreted as Referring to Death if it is Occurring After rāfi‘uka

Some scholars believe that tawaffā in the verse is used in the sense of death, but in order of occurrence in time, it is after the event of ‘raising’. That is, the sequence in the expression of the words of the verse: innī mutawaffīka wa rāfi‘uka ilayya is not chronological. In this expression, tawaffā bi hi meaning death, although mentioned first, is subsequent in occurrence. And rafa‘a bi hi, meaning he raised him, though mentioned later, is prior in occurrence. The pre-positioning (taqdim) of tawaffā alludes to the great event mentioned in the hadiths, which will start with the descent of Jesus and be completed upon his death. He will be saved from being killed and crucified, and will be given a natural death with full honor and respect. Moreover, this pre-positioning refutes the false notion of the divinity of Jesus (PBUH) held by Christians and clarifies that Jesus (PBUH) belongs to humanity and will experience death like all humans.

If someone objects to this interpretation and says that the word rāfi‘uka is conjugated with mutawaffīka and, therefore, the order of presentation requires that the event of death must come before the event of ascension, he should be informed that the wāw (the Arabic particle meaning ‘and’) does not imply order in the things conjugated using this particle. The Qur’an provides examples where events occurring later are narrated first.

Mufti Muhammad Usmani writes:

This narrative from Ibn Abbas has been mentioned in Tafsir al-Durr al-Manthur, in these words: Narrating from Jawohar on the authority of al-Dahhak, ‘Ishaq b. Bishr and Ibn Asakir have reported the following interpretation by Ibn Abbas regarding the verse innī mutawaffīka wa rāfi‘uka ilayya (‘I will take you and raise you to Myself’): I will raise you to Myself, then in the end times, I will give you a natural death.’ (2/36) To sum up, this interpretation means that tawaffā implies death. However, the words in the expression have been pre-positioned and post-positioned. The act implied in rāfi‘uka will chronologically be realized first and then mutawaffīka will happen. The reason for and wisdom in pre-positioning the term mutawaffīka is to indicate the whole event that is to occur later: I am not calling you back to Myself permanently. It will be temporary. You will come to this world again, achieve victory over the enemies, and later die a natural death. Thus, Jesus’s death after descending from the heavens and achieving victory in the world was a miracle, and a culmination of the honor and respect for him. It also refutes the Christian belief in Jesus’s divinity because otherwise his ascension into the heavens alive would have strengthened their belief that he is ever living and self-subsisting like Allah. Hence, God mentioned lifting Jesus to Himself only after mentioning mutawaffīka, and thus falsified all such beliefs …

Nothing but these miracles had become the reason for the ignorant Christians to fall into the belief of deifying him, though each of these miracles, if their details are considered carefully, prove to be the evidence for him being a human being with human characteristics and an obedient servant of God. Hence, at every such occasion in the Qur’an [where Jesus’s miracles are recounted], points to the refutation of the belief in Jesus’s divinity. The event of being raised to the heavens would have strongly reinforced this misconception, so by mentioning mutawaffīka first, this doubt is completely dispelled. This shows that the verse not only refutes the Jews who claim Jesus was crucified, telling us that Allah ruined the plans of the Jews who were intent on killing and crucifying Jesus. By employing this pre-positioning and post-positioning of the terms, the verse also refutes the Christians by indicating that Jesus is not a God, immune from death. A time will come when he too will die. (Maāriful Qur’an 2/74-76)

2. Verses 156-159 of Surah An-Nisa

2. Verses 156-159 of Surah An-Nisa

These verses belong to the concluding parts of Surah An-Nisa. The relevant section of the Surah states that the Jews slandered Maryam and then attempted to kill her son Jesus (PBUH), falsely claiming success in this heinous act. In reality, they failed in this conspiracy. Allah put them into doubt and took Jesus (PBUH) to Himself. The verse states:

وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلٰي مَرْيَمَ بُهْتَانًا عَظِيْمًا . وَّقَوْلِهِمْ اِنَّا قَتَلْنَا الْمَسِيْحَ عِيْسَي ابْنَ مَرْيَمَ رَسُوْلَ اللّٰهِﵐ وَمَا قَتَلُوْهُ وَمَا صَلَبُوْهُ وَلٰكِنْ شُبِّهَ لَهُمْﵧ وَاِنَّ الَّذِيْنَ اخْتَلَفُوْا فِيْهِ لَفِيْ شَكٍّ مِّنْهُﵧ مَا لَهُمْ بِهٖ مِنْ عِلْمٍ اِلَّا اتِّبَاعَ الظَّنِّﵐ وَمَا قَتَلُوْهُ يَقِيْنًا ۣ . بَلْ رَّفَعَهُ اللّٰهُ اِلَيْهِﵧ وَكَانَ اللّٰهُ عَزِيْزًا حَكِيْمًا . وَاِنْ مِّنْ اَهْلِ الْكِتٰبِ اِلَّا لَيُؤْمِنَنَّ بِهٖ قَبْلَ مَوْتِهٖﵐ وَيَوْمَ الْقِيٰمَةِ يَكُوْنُ عَلَيْهِمْ شَهِيْدًا .

… and because of their disbelief and because of their vicious accusation against Mary 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 inflicted 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. Everyone from among these People of the Book shall definitely believe in before his death; and on the Day of Judgement, it will bear witness to them.³⁴ (4:156-159)

This verse is used to argue for the continuity of life of Jesus (PBUH). This argument by the scholars is based on two points:

i. The words wa mā qatalū hu prevent the implication of death

i. The Words wa mā qatalū hu (But they did not kill him) Prevents from Implying the Meaning as Death

In verse 157 of Surah An-Nisa, the phrase wa mā qatalū hu wa mā salabū hu, that is, “they did not kill him, nor did they crucify him” also refutes the death of Jesus. It means that the Israelites could not bring about his death. They neither could kill him nor crucify him. This negation of being killed or crucified is, in essence, a negation of death. The verse ends with wa mā qatalū hu yaqānan that is, ‘they certainly did not slay him’ which strongly refutes the occurrence of death. After such a strong refutation, it is not correct to interpret the word tawaffā in Surah Aale Imran (3:55) – which is not explicit in meaning death – as death.

Qazi Sanaullah writes in Tafsir al-Mazhari:³⁵

ان المراد بالتوفى هو الرفع الى السماء بلا موت يشهد به الوجدان بعد ملاحظة قوله تعالى ــــــ وَمَا قَتَلُوۡهُ وَمَا صَلَبُوۡهُ ــــــ ولولا نفى الموت عنه لما كان من نفى القتل فائدة إذ الغرض من القتل الموت

The tawaffā refers to being raised to the heavens without death, because after considering the statement of the Lord of the Worlds: wa mā qatalū hu wa mā salabū hu, that is, they certainly did not slay him, nor did they crucify him”, the intuitive consciousness (wijdān) testifies to this, because if the negation of death is not accepted, then the negation of killing is of no benefit, as the purpose of killing is nothing other than death. (2/56)

ii. People of the Book Having Faith in Jesus before his death

ii. People of the Book Having Faith in Jesus Before His Death

Verse 159 states: Wa in min ahli al-kitābi illā layu’minanna bihī qabla mawtihī, wa yawma al-qiyāmati yakūnu ‘alayhim shahīdan (everyone from among these People of the Book shall definitely believe him [that is, Jesus] before his [that is, Jesus’s] death. And on the Day of Judgement he [that is, Jesus] will bear witness to them). Scholars identify the antecedent of the two objective pronouns (damīr mafūli) [hi, his] in the phrase la yuminanna bi hī qabla mawti hī,’ as referring to Jesus. It means: ‘Every person among the People of the Book will necessarily believe in Jesus before his, that is, Jesus’s death.’

This interpretation of the verse affirms that Jesus is alive. The argument is that according to the verse, the death of Jesus (PBUH) and the belief of the People of the Book in him are mutually binding. That is, Jesus’s death will occur only after these deniers will have faith in him. If his death were to occur at the time of being raised to Allah, then it was necessary that the Jews who conspired to kill him would have believed in him before that. Similarly, it also entailed that every Jew living since his ascension to Allah must have believed in him. It follows that the world would have been devoid of Jews for the past two thousand years. History testifies that neither of these events has occurred. If this has not happened, and certainly it has not, then it clearly means that Jesus (PBUH) is alive and has not yet died.

Some other scholars take the objective pronoun (damīr mafūli) [hi, his] in the phrase la yuminanna bi hī, to refer to Jesus and the objective pronoun hi in qabla mawti hī to refer to each individual from among the People of the Book. It means: ‘Every person among the People of the Book will necessarily believe in Jesus before his own death.’

This interpretation is understood to materialize such that every Jew, upon facing imminent death, will realize the truth of Jesus’s prophethood and will believe in him moments before dying.

Based on this interpretation, scholars argue that this verse corroborates and strengthens the Hadiths about the second coming of Jesus (PBUH). Combining the themes of the verse and the Hadiths confirms the veracity of the concept of Jesus (PBUH) being alive and descending near the Day of Judgment. This position is further strengthened by a statement of Abu Huraira, who presented this verse of Surah An-Nisa in support of the Hadiths about the second coming of Jesus. Mufti Muhammad Shafi Usmani, representing this position, writes:

The pronoun ‘hī’ in mawti hī, (‘his death’) refers to Jesus. The verse means that these People of the Book, although currently not believing in Jesus – the Jews outrightly deny his prophethood and label him, God forbid, as a liar and imposter, and the Christians claim to believe in him but some, in their ignorance, have gone so far as to believe, like the Jews, in his crucifixion, while others among them have exaggerated their belief to the extent of deeming him as God and the son of God. This verse of the Qur’an tells us that these people, though currently not having the sound belief in Jesus’s prophethood, will all come to believe in him correctly when he descends to this earth again near the Day of Judgment. Christians will all become Muslims with the correct belief, and those Jews who oppose him will be killed, and the rest will become Muslims. At that time, disbelief in all its forms will be eradicated from the world, and only Islam will reign supreme.

Abu Huraira (RA) narrates: The Prophet Muhammad (PBUH) said: ‘Jesus, the son of Maryam, will indeed descend as a just ruler. He will kill Dajjal and the pig, break the cross, and at that time, worship will be only for the Lord of the Worlds.’ After this, Abu Huraira said: ‘If you wish, read this verse of the Qur’an, which mentions this reality that ‘There will be no one among the People of the Book but will believe in him before his death.’ He said: ‘Before the death of Isa.’ And he repeated these words three times.

This interpretation by Abu Huraira (RA), a distinguished Companion, is established through authentic Hadith, in which qabla mawti hi, (‘before his death’) has been explained as the death of Jesus, clearly determining that the verse talks about the descent of Jesus near the Day of Judgment.

Thus, based on this interpretation, the verse conclusively establishes that Jesus has not yet died, but will die on this earth after the wisdoms associated with his descent near the Day of Judgment are realized…

In summary, when the words qabla mawti hī in the mentioned verse is read together with the authentic Hadith of Abu Huraira, it clearly establishes that Jesus is alive and will eventually dominate over the Jews after descending near the Day of Judgment. (Maāriful Qur’an 2/603-605)

The second interpretation invites the question: How can every individual of the People of the Book have the opportunity to appreciate the prophethood of Jesus (PBUH) and believe in him in the case of sudden death? In response to this question, statements of Abdullah b. Abbas (RA) are presented. In the referred sayings of Ibn Abbas, it is stated that every Jew will necessarily acknowledge Jesus’s prophethood moments before their death. Imam Jalal al-Din Suyuti mentions these statements of Ibn Abbas (RA) in his exegesis entitled Durr-e Munthūr:

قيل لابن عباس: أرأيت إن خر من فوق بيت قال: يتكلم به في الهواء فقيل: أرأيت إن ضرب عنق أحدهم قال: يتلجلج بها لسانه وأخرج ابن جرير عن ابن عباس قال: لو ضربت عنقه لم تخرج نفسه حتى يؤمن بعيسى.

Ibn Abbas (RA) was asked: What do you say if a Jew were to fall from a house? He replied: [Before hitting the ground], he will verbally express his belief in this matter while still in the air. It was asked: What if one of them (Jews) is beheaded? He said: He will quickly utter his belief with his tongue. Ibn Jarir [al-Tabari] has attributed to Ibn Abbas that if the neck of a Jew is severed, his soul does not leave his body until he believes in Jesus. (2/733)

Arguments for the Descent of Jesus

Arguments for the Descent of Jesus

The concept of Jesus descending from heaven to earth is argued from hadiths. Traditional scholars and interpreters of the Qur’an present these hadiths collectively as definitive evidence supporting this idea. As for the Qur’an, there is no explicit text directly indicating the second coming of Jesus (PBUH). However, these scholars believe that certain verses of the Qur’an contain indications supporting the descent of Jesus (PBUH). Among these, the primary source is the above-mentioned verses concerning the ascension of Jesus (PBUH) and referring to that he is alive. Additionally, Surah Al-Zukhruf (43:61), referring to Jesus as a sign of the Day of Judgment, also supports the idea of his second coming.

Therefore, when the verses affirming the ascension and establishing that he is alive, and the hadiths about his descent and subsequent death are interpreted in the light of each other, Allah’s complete plan becomes clear. If you study the verses, you learn that they establish Jesus’s (PBUH) ascension and his ongoing life and hint at his descent. Hadiths also confirm his descent and subsequent death. This affirmation of Jesus’s (PBUH) second coming and subsequent death necessarily implies his [prior] ascension and ongoing life.³⁶ Therefore, these Hadiths prove to be the supportive and corroborative of the mentioned verses.

Following this introduction, let’s examine the details of the arguments for the descent of Jesus:

1. Basis of the Concept of the Descent of Jesus: Hadiths

1. Basis of the Concept of the Descent of Jesus: Hadiths

According to scholars, the concept of the descent of Jesus is based on hadiths. These hadith narratives, with sahih (authentic) and hasan (good) chains of transmission, are found in most books of hadith. They mention that Jesus (PBUH) will descend from heaven to earth close to the Day of Judgment. He will land on a minaret of a mosque in Damascus and lead the army of Muslims. He will then kill the Dajjal and his Jewish soldiers. Due to his supplication to God, Gog and Magog will also perish. The world will become a cradle of peace and harmony, and no religion other than Islam will remain on Earth.

Syed Abul A’la Maududi mentions the representative hadith texts on the subject of the Descent of Jesus in his exegesis, Tafheem-al-Qur’an:

These are 21 narratives by 14 Companions, authentically reported in the most reliable books of hadith. … All these hadiths clearly and explicitly inform about the descent of the same Jesus who was born without a father from Mary two thousand years ago. … If a person believes in hadith, he must believe that the returning Jesus will be the same Jesus, son of Mary. And if someone does not believe in hadith, then he cannot believe in the arrival of any returning one, because the belief in the arrival is not based on anything other than hadiths. (4/162)

2. Concurrent Transmission of the Hadiths about the Second Coming of Jesus

2. Concurrent Transmission [Tawatur] of the Hadiths About the Second Coming of Jesus

Scholars maintain that the hadiths about the descent of Jesus are numerous as well as mutawatir (concurrent). These are not like common individual to solitary reports (akhbar-e-ahad) which are reported by a few. These hadith are narrated by multiple Companions, transmitted by many narrators, and recorded by most hadith compilers.

Imam Ibn Kathīr states that the hadiths about the descent of Jesus have reached the level of tawatur. These narratives tell us that the Prophet Muhammad (PBUH) said that before the Day of Judgment, Jesus would descend again. At that time, he will come as a just ruler. In the exegesis of Ibn Kathīr, it is mentioned:

وقد تواترت الأحاديث عن رسول اللّٰه صلى اللّٰه عليه وسلم أنه أخبر بنزول عيسى عليه السلام قبل يوم القيامة إمامًا عادلاً وحكمًا مقسطًا.

The narratives ascribed to the Messenger of Allah on the subject are mutawatir, and these reports tell us that the Prophet informed about the descent of Jesus before the Day of Judgment as a just leader and a fair judge. (4/169)

Imam Shawkānī also considers the hadith narratives about the descent of Jesus among the mutawatir reports. He includes the narratives about the emergence of the Dajjal in the same category. In Awn al-Mabūd, the commentary on Sunan of Abu Dawud, his position is quoted as follows:

وقال الشوكاني وجميع ما سقناه بالغ حد التواتر … الأحاديث الواردة في المهدي المنتظر متواترة والأحاديث الواردة في الدجال متواترة والأحاديث الواردة في نزول عيسى عليه السلام متواترة.

Imam Shawkānī said that all the narratives we have mentioned have reached the level of tawatur … Therefore, hadiths about the awaited Mahdī, the Dajjal, and the descent of Jesus are all mutawatir. (11/308)

3. Verse 61 of Surah Al-Zukhruf

3. Verse 61 of Surah Al-Zukhruf

Surah Al-Zukhruf (43:61) declares Jesus (PBUH) to be a sign of the Day of Judgment. It reads: Wa innahu la’ilmun lissā’ati (Certainly, he is a great proof of the Day of Judgement). When something is termed as a sign of the Day of Judgment, it is obviously related to the time close to the Day of Judgment. Various signs of the Day of Judgment are mentioned in hadith works, among which the second coming of Jesus is counted as a sign of the Hereafter. Therefore, scholars argue that this verse declares Jesus as a sign of the Day of Judgment in that he will descend from the heavens [near the Hour]. Therefore, this verse supports and corroborates the descent of Jesus as mentioned in the hadiths. The verse, and its textual context is as follows:

وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا اِذَا قَوْمُكَ مِنْهُ يَصِدُّوْنَ . وَقَالُوْ٘ا ءَاٰلِهَتُنَا خَيْرٌ اَمْ هُوَ مَا ضَرَبُوْهُ لَكَ اِلَّا جَدَلًاﵧ بَلْ هُمْ قَوْمٌ خَصِمُوْنَ . اِنْ هُوَ اِلَّا عَبْدٌ اَنْعَمْنَا عَلَيْهِ وَجَعَلْنٰهُ مَثَلًا لِّبَنِيْ٘ اِسْرَآءِيْلَ . وَلَوْ نَشَآءُ لَجَعَلْنَا مِنْكُمْ مَّلٰٓئِكَةً فِي الْاَرْضِ يَخْلُفُوْنَ . وَاِنَّهٗ لَعِلْمٌ لِّلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُوْنِ هٰذَا صِرَاطٌ مُّسْتَقِيْمٌ . وَلَا يَصُدَّنَّكُمُ الشَّيْطٰنُ اِنَّهٗ لَكُمْ عَدُوٌّ مُّبِيْنٌ.

No sooner the example of the son of Mary was mentioned than, lo and behold, your people raised a clamor and said: “Who is better, our deities or he?” They said so only out of contentiousness. They are a disputatious people. He was no more than a servant (of Ours), one upon whom We bestowed Our favors and whom We made an example (of Our infinite power) for the Israelites. If We had so willed, We could have made some of you into angels to become your successors on earth. Verily he [i.e., Jesus) is a portent of the Hour. So be in no doubt concerning it and follow Me. This is the Straight Way. Let not Satan hinder you (from believing in the Hour), for surely he is your open enemy. (43:57-62)³⁷

Most commentators(exegetes) also hold this view. In the exegesis of Ibn Kathīr, it is stated:

That is, Jesus is a sign of the Day of Judgment as it is he who is being discussed in the preceding verses. It should be clear that the reference here is to Jesus’s descent before the Day of Judgment, as Allah Almighty has said: ‘Wa in min ahli al-kitābi illā layu’minanna bihī qabla mawtihī’ meaning ‘every person of the Book will believe in him before his death’ that is, the death of Jesus. Then on the Day of Judgment, he will bear witness over them. This meaning is fully clarified by the other reading of this verse, which reads as follows: is ‘انه لعلم للساعة’ ‘Innahu la‘ilmun lis-sā‘ah,’ meaning the Spirit (ruh) of God, [Jesus] is a sign and mark of the coming of the Day of Judgment. Mujahid (may Allah have mercy on him) says: Jesus is a sign of the Day of Judgment, meaning, his second coming before the Day of Judgment is a sign. This is the interpretation reported from Abu Huraira and Ibn Abbas, as well as from Abu Al-Aaliyah, Abu Malik, Ikrimah, Hasan, Qatadah, Dahhak, and others. And the Prophet Muhammad (PBUH) has informed in mutawatir hadiths that Jesus will descend before the Day of Judgment as a just leader and a fair judge. So, be certain of the occurrence of the Day of Judgment and do not fall in any doubt about it. (Tafsir Ibn Kathīr 4 / 631, Translation: Maulana Muhammad Junagadhi)

Maulana Muhammad Malik Kandhlawi writes:

The majority of commentators hold that the pronoun ‘hi’ in ‘wa innahu’ refers to Jesus, meaning that Jesus, son of Mary, is indeed a sign for the Day of Judgment. This refers to his descent from heaven and his coming to the earth, making his arrival one of the significant signs of the Day of Judgment.³⁸ (Maāriful Qur’an 7/307)

Related Aspects of the Concept of the Descent of Jesus

Related Aspects of the Concept of the Descent of Jesus

The above outlines all the arguments for the concept of the second coming of Jesus. The notion that Jesus was raised to heaven, where he remains alive, and then will descend to Earth close to the Day of Judgment, perform certain tasks, and then die, is established on these sources. Scholars of the Muslim ummah, base themselves on the aforementioned texts of the Qur’an and hadith and declare this concept to be true and refute its denial. Allama Zahid Al-Kawthari³⁹, presents argument for the second coming of Jesus in his book Nazarah ‘Aabirah fi Maza‘im Man Yankir ‘Isa ‘Alayhi al-Salam Qabl al-Akhirah, and concludes:

فظهر مما سبق ان نصوص القرآن الكريم وحدها تحتم القول برفع عيسى عليه السلام حيًا وبنزوله في آخر الزمان. حيث لا اعتداد باحتمالات خيالية لم تنشاء من دليل. كيف، والاحاديث قد تواترت في ذلك. واستمرت الامة خلفًا عن سلف على الاخذ بها وتدوين موجبها في كتب الاعتقاد من قديم العصور الى اليوم.

It is clear from the foregoing arguments that the Qur’anic statements alone conclusively affirm the ascension of Jesus alive and his descent in the last era. However, speculative possibilities that have not arisen from any evidence should not be considered. How can they, when the hadiths have reached the level of tawatur? The Muslim ummah has continued, generation after generation, from earlier times to this day, to follow these hadiths and to record their necessary meaning in the creedal works. (106)

This excerpt is a summary of the general stance of scholars. It clarifies that when the texts concerning the descent of Jesus are discussed, certain associated implications and outcomes are also brought under consideration. These are supplementary and additional discussions presented to reinforce the stance and address objections regarding it. However, within the broader perspective of religion, they hold particular significance. Therefore, mentioning them is also essential. Three prominent discussions in this regard are as follows.

1. Inclusion of the Descent of Jesus in Beliefs

1. Inclusion of the Descent of Jesus in Beliefs

The concept of the descent of Jesus (PBUH) is included in the category of beliefs. Just like the beliefs in monotheism, prophethood, and the afterlife, the descent of Jesus (PBUH) is considered a belief that must be held. The intention is that Muslims should believe that Jesus will descend from heaven and kill the Dajjal. This is one of the signs of the Day of Judgment, to occur in the future. Since this concept is based on Sahih and mutawatir hadiths, believing in it is a requirement of faith, and its denial is equivalent to disbelief.

In Aqeedat al-Tahawiyyah,⁴⁰ a book representing the beliefs of the Hanafi legal school, it is written:

ونؤمن بأشراط الساعة منها: خروج الدجال ونزول عيسى ابن مريم عليه السلام من السماء.

We believe in the signs of the Hour, including the emergence of the Dajjal and the descent of Jesus, son of Mary, from heaven. (1/59)

In Al-Fiqh Al-Akbar, attributed to Imam Abu Hanifa, it is stated:

خروج الدجال ويأجوج ومآجوج وطلوع الشمس من مغربها ونزول عيسى عليه السلام من السماء وسائر علامات يوم القيامة على ما وردت به الأخبار الصحيحة حق كائن.

The emergence of the Dajjal, and Gog and Magog, the sun rising from the west, the descent of Jesus from heaven, and all other signs of the Day of Judgment mentioned in the authentic reports are true and will occur. (72)

Imam Nawawi in his commentary on Sahih Muslim writes:

قال قاضي رحمه اللّٰه: نزول عيسى عليه السلام وقتله الدجال حق وصحيح عند أهلِ السنة، للأحاديث الصحيحة في ذلك. وليس فى العقل ولا فى الشرع ما يبطله فوجب إثباته.

Qadi Iyad (may Allah have mercy on him) said: The descent of Jesus and his killing of the Dajjal at his hand are true and correct according to Ahl al-Sunnah, due to the authentic hadiths on these matters. There is nothing in reason or Shariah that invalidates these beliefs, so its affirmation is obligatory. (Sharh al-Nawawi ‘ala Muslim 7/599)

Imam Jalaluddin Suyuti, while arguing for the status of Jesus (PBUH) and refuting a counterclaim tells his interlocutor that the latter’s claims entails:

إما نفي نزول عيسى، أو نفي النبوة عنه وكلاهما كفر؟

Denying either the descent of Jesus (PBUH) or his prophethood constitutes disbelief (kufr). (Al-Hawi lil-Fatawi 2/201)

2. Consensus of the Ummah on the Concept of the Descent of Jesus

2. Consensus of the Ummah on the Concept of the Descent of Jesus

Scholars agree on the concept of the descent of Jesus. Thus, it is one of those concepts on which there is consensus (ijma) in the Ummah:

Imam Ibn Jarir Tabari in his Jami’ al-Bayan wrote:

والاجماع على انه حي في السماء وينزل ويقتل الدجال ويؤيد الدين.

The consensus is that Jesus is alive in the heavens and will descend and kill the Dajjal and support the religion. (2/52)

Imam Ibn Atiyah in Al-Bahr al-Muhit states:

وأجمعت الأمة على ما تضمنه الحديث المتواتر من: أن عيسى في السماء حي، وأنه ينزل في آخر الزمان، فيقتل الخنزير.

The entire Ummah agrees, based on the mutawatir hadiths, that Jesus is alive in the heavens and will descend in the last era and kill the pig. (2/360)

Imam Ash’ari writes:

وأجمعت الأمة على أن اللّٰه سبحانه رفع عيسى صلى اللّٰه عليه وسلم إلى السماء.

The Ummah has consensus that Allah Almighty raised Jesus to the heavens. (Al-Ibanah ‘an Usul al-Diyanah 1/115)

In Al-Talkhis al-Khabir, it is stated:

فاتفق أصحاب الأخبار والتفسير على أنه رفع ببدنه حيا.

The historians and interpreters agree that Jesus was raised to heaven with his body alive. (3/462)

Imam Shams al-Din Saffarini⁴¹, a renowned scholar of the Hanbali school, writes:

واما الاجماع فقد اجتمعت الامة علي نزوله ولم يخالف فيه احد من اهل الشريعة وانما انكر ذلك الفلاسفة والملاحدة مما لا يعتد بخلافة وقد انعقد اجماع الامة علي انه ينزل ويحكم بهذه الشريعة المحمديه.

As for consensus, the Ummah is united on his [Jesus’s] descent, and no one among the people of the Shariah has opposed it. Only philosophers and atheists have denied it, whose opposition is not considered significant in religious matters. The consensus of the Ummah has been established that he [Jesus] will descend and rule according to this Muhammadan Shariah. (Sharh Aqidah Saffarini 2/90)

3. The Descent of Jesus and the Finality of Prophethood

3. The Descent of Jesus and the Finality of Prophethood

The second coming of Jesus (PBUH) will occur after the departure of the last Prophet, Muhammad (PBUH), from this world. Therefore, the concept of the descent of Jesus seemingly contradicts the notion of the finality of prophethood. Naturally, the question arises: how do we reconcile this with the explicit texts of the Qur’an and hadith, such as Mā kāna Muhammadun abā ahadin min rijālikum wa lākin rasūlallāhi wa khātam an-nabiyyīn. (Muhammad is the father of no male among you; in fact, he is the Messenger of God and the seal of the prophets)⁴² and Wa anā khātam an-nabiyyīn, wa innahu la nabiya ba‘dī (I am the seal of the prophets, and there will be no prophet after me)⁴³?

Scholars explain that after his descent, Jesus (PBUH) will not receive new revelation nor will he follow his previous Mosaic law. He will descend as a follower of Muhammad (PBUH) and his shariah. Jesus’s (PBUH) arrival will be for specific tasks, and after completing them, he will die. Since he will not have the two fundamental attributes of prophethood—revelation and establishing a new law—his coming will not alter the reality of the finality of prophethood [of Muhammad (PBUH)].

Al-Allamah Taftazani⁴⁴ in Sharh Al-Aqa’id Al-Nasafiyya writes:

ثبت انه اٰخرالانبياء … فان قيل قد روي في الحديث نزول عيسي عليه السلام بعده قلنا نعم لكنه يتابع محمد عليه السلام لان شريعة قد نسخت لا يكون اليه وحي ولا نصب احكام بل يكون خليفة رسول اللّٰه عليه السلام.

It is established that Muhammad is the last of the prophets… If it is said that the hadith mentions the descent of Jesus after him, we say yes, but he will follow Muhammad, for his (Jesus’s) Shariah has been abrogated, so there will be no revelation or new laws for him, but he will be a deputy of the Messenger of Allah (PBUH). (135)

Allama Al-Alusi⁴⁵ writes in his commentary Ruh al-Ma’ani that when Jesus (PBUH) descends, his prophethood will not be separated from him. However, he will adhere to the principles and detailed laws of the shariah of the Messenger of Allah (PBUH).

ثم انه عليه السلام حين ينزل باق علي نبوته السابقة لم يعزل عنها بحال لكنه لا يتعبد بها لنسخها ني حقه وحق غيره وتكليفه باحكام هذا الشريعة اصلاً وفرعاً فلا يكون اليه عليه السلام وحي ولا نصب احكام بل يكون خليفة لرسول اللّٰه صلي اللّٰه عيه و سلم وحاكمًا من حكام ملته بين امته.

Moreover, when Jesus (PBUH) descends, he will retain his previous prophethood; he will not be excluded from it in any way. However, he will not follow the previous Shariah, as that law has been abrogated for him and for others. Therefore, he will be obliged to adhere to the principles and branches of this [Muhammadan] Shariah. Hence, there will be no new revelation for him, nor will he have the authority to legislate new laws. Instead, he will work as a deputy of the Messenger of Allah (PBUH) and as one of the rulers from among the leaders of the Muslim Ummah. (22/290)

Imam Razi states that the era of Prophethood concluded with the Messenger of Allah (PBUH). Therefore, Jesus (PBUH) will be a prophet following the last Prophet’s shariah. This is mentioned in the Tafsir Kabir:

انتهاء الانبياء الي مبعث محمد صلي اللّٰه عليه و سلم فعند مبعثه انتهت تلك المدة، فلا يبعد ان يصير (اي عيسي ابن مريم) بعد نزوله تبعاً لمحمد عليه الصلاة والسلام.

The era of prophethood extends to the advent of Muhammad (PBUH). With his prophetic mission, ends the Prophetic era. Therefore, it is not implausible that Jesus (son of Mary), after his descent, will be a follower of Muhammad (PBUH). (11/83)

Syed Abul A‘la Maududi has reproduced this view of the esteemed scholars in his work Tafheem-ul-Qur’an:

Jesus, son of Mary will not come again as a newly appointed prophet. He will not bring any new revelation or laws, nor will he add or deduct anything from the Islamic Shariah. He will not come to renew the religion or invite people to believe in him, nor will he form a separate Ummah of his followers.

He will come for a specific purpose: to eliminate the fitnah of Dajjal. His descent will be in such a manner that Muslims witnessing it will have no doubt that he is indeed Jesus, son of Mary, who has descended at the proper time just as prophesied by Muhammad (PBUH). He will join the Muslim community, pray behind whoever is their Imam at the time, and recognize the authority of their leader, making it clear that he has not returned in his former capacity as a prophet. Clearly, if a prophet of God is present in a community, then no one else can be the imam or the head of that community. So, when Jesus joins the Muslim community merely as a member, it will inherently declare that he has not returned in the capacity of a prophet. Therefore, his return will not at all raise the question of breaking the seal of prophethood.

Though no exact comparison is intended here, his coming will be as if a former leader of a nation comes during the tenure of the current leader to serve under him. … His arrival will not create a new issue of having faith or rejecting him among Muslims. Denying his previous prophethood today constitutes disbelief, as Muhammad (PBUH) believed in his prophethood and his Ummah believes in it since the inception of Islam. This belief will remain the same at his second coming. Muslims will not believe in a new prophethood but continue to believe in his previous one, as they do today. This neither contradicts the finality of prophethood today nor will it when Jesus will arrive. (4/163-164)