Chapter 6: Chapter Four: Javed Ahmed Ghamidi’s Position

Chapter Four

Javed Ahmed Ghamidi’s Position

The previous chapter sheds light on the objections of Javed Ahmed Ghamidi about the concept of the Second Coming of Jesus. These objections arise from the texts of the Noble Qur’an, the principles of understanding hadith, historical facts, and the established norms of knowledge and rationale. These objections prevent the acceptance of the narratives of Second Coming of Jesus and its associated events as definitive, tangible, and testifiable occurrences. Additionally, it is not permissible to attribute the said concept to the Prophet Muhammad (PBUH). The reason is that attributing any unconvincing and dubious matter to the honored person of the Prophet is contrary to religion and faith. Such an act can lead to serious consequences in this world and the hereafter.

The question that arises now is: If Javed Ahmed Ghamidi does not consider the conventional understanding of the descent of Prophet Jesus as attributed to the Prophet (PBUH) to be correct, does he then reject the numerous narratives on this topic? The answer is in the negative. He accepts all the narratives on this subject in principle. However, he interprets them in light of a narration from Sunan Ibn Majah and some other books that is attributed to Abdullah ibn Mas‘ud. This narration clarifies that the mention of the descent of Prophet Jesus and the slaying of the Dajjal was stated by Prophet Jesus (PBUH) himself during the event of Mi‘raj (the Prophet’s ascension to the heavens). According to this narration, during the journey of Isra and Mi‘raj, when the Prophet (PBUH) met with various prophets, the topic of the Day of Judgment was also discussed. At that time, Prophet Jesus (PBUH) mentioned that he would descend before the Day of Judgment and would kill the Dajjal. The narration is as follows:

عن عبد اللّٰه بن مسعود قال لما كان ليلة أسرى برسول اللّٰه صلى اللّٰه عليه و سلم لقي إبراهيم وموسى وعيسى. فتذاكروا الساعة. فبدأ بإبراهيم. فسألوه عنها. فلم يكن عنده منها علم. ثم سألوا موسى. فلم يكن عنده منها علمق. فرد الحديث إلى عيسى بن مريم. فقال قد عهد إلي فيما دون وجبتها. فأما وجبتها فلا يعلمها إلا اللّٰه.

فذكر خروج الدجال. قال فأنزل فأقتله.فيرجع الناس إلى بلادهم. فيستقبلهم يأجوج ومأجوج وهم من كل حدب ينسلون. فلا يمرون بماء إلا شربوه. ولا بشيء إلا أفسدوه.

فيجأرون إلي اللّٰه. فأدعو اللّٰه أن يميتهم. فتنتن الأرض من ريهم. فيجأرون إلى اللّٰه. فأدعو اللّٰه. فيرسل السماء بالماء. فيحملهم في البحر.

ثم تنسف الجبال وتمد الأرض مد الأديم.

فعهد إلي متى كان ذلك كانت الساعة من الناس. كالحامل التي لا تدري أهلها متى تفجؤهم بولادتها.

Abdullah ibn Mas‘ud reported that on the night when the Messenger of Allah (PBUH) was taken on the Isra (the Night Journey), he also met Prophets Abraham, Moses, and Jesus (peace be upon them). They discussed the Hour (Judgment Day). First, they asked prophet Abraham, but he did not have knowledge thereof. Then they asked Moses who also knew not thereof. Then they turned to Jesus who said, ‘I have been informed about the events leading to the occurrence of the Day of Judgement, but as for the exact time of its occurrence, only Allah knows.’

(He) then mentioned the emergence of the Dajjal and said, ‘I will descend and kill him.’

Then, people will return to their lands, and they will be confronted by Gog and Magog, who will emerge from every high place. They will not pass by water without drinking it, and they will not pass by anything without spoiling it.

The people will then plead to Allah, and I will pray to Allah to destroy them. (Then they will be destroyed.) The earth will be filled with their stench. Again, the people will plead to Allah, and I will pray to Allah. He will then send down rain from the sky, which will carry them and throw them into the sea.

The mountains will turn to dust and the earth will be stretched out like a hide.

I have been promised that when this happens, the Day of Judgment will be as close as a pregnant woman whose family does not know when she will suddenly give birth⁶⁹. (Ibn Majah, No. 4081)

According to Javed Ahmed Ghamidi, this narrative resolves the ambiguities and objections related to the hadith reports associated with the Second Coming of Jesus. If this narrative is considered the basis and other narrations as its branches, then the narratives about the Second Coming of Jesus, the emergence of the Dajjal, the exodus of Gog and Magog, and all the narrations of the signs of Judgment Day align consistently and harmoniously, making it plausible for scholars to accept them.

It requires a detailed book to answer questions such as how this narrative holds the position of the basis, how other narrations are subordinate to it, and especially what could be the possible intent and subject matter of the descent of Prophet Jesus (PBUH). Here, a few points will be presented briefly to answer these questions.

1. The Narrative about the Second Coming of Jesus

1. The Narrative About the Second Coming of Jesus

This narrative from Abdullah ibn Mas‘ud relates to the Second Coming of Jesus, the emergence of the Dajjal, the appearance of Gog and Magog, and the signs of the Day of Judgement. In Sunan Ibn Majah, it is listed under the chapter ‘The Fitnah (tribulation) of the Dajjal and the Emergence of Jesus, son of Mary, and Gog and Magog.’ Some other narratives on this topic are also mentioned in the chapter. Moreover, this narrative includes all the issues that are an integral part of the concept of the Second Coming of Jesus and have been repeatedly reported in the narratives on this subject, namely:

• The descent of Jesus is one of the signs of the nearness of the Day of Judgment
• Prophet Jesus will descend before the Day of Judgment
• The Dajjal will emerge during the presence of Prophet Jesus
• Prophet Jesus will kill the Dajjal
• Then, during the presence of Prophet Jesus, Gog and Magog will emerge
• They will swoop down from every elevation
• Then Prophet Jesus will pray for their destruction, and they will be annihilated
• The earth will be filled with their corpses
• Then Prophet Jesus will pray, and the earth will be cleansed of their existence
• At that time, the Day of Judgment Day will be very near ‏

These points make it explicitly clear that the mentioned narrative briefly conveys the same matters which are detailed in some other narratives regarding the Second Coming of Jesus. An example of this is the narration of al-Nawwas bin Sam’an (RA), which Ibn Majah has quoted in the same book and chapter. A comparison between the narratives proves that the narratives of Ibn Masud and al-Nawwas bin Sam’an, may Allah be pleased with them, are two different descriptions of the same claim, the first quite brief and the second fully detailed. Both the narratives include some diverse additional details that complement each other. This is the case with other narratives concerning this subject as well. The text of the narrative is as follows:

سمع النواس بن سمعان الكلابي. يقول: ذكر رسول الله صلى الله عليه وسلم الدجال الغداة. فخفض فيه ورفع، حتى ظننا انه في طائفة النخل.

فلما رحنا إلى رسول الله صلى الله عليه وسلم عرف ذلك فينا، فقال: ما شانكم؟ فقلنا: يا رسول الله، ذكرت الدجال الغداة، فخفضت فيه ثم رفعت، حتى ظننا انه في طائفة النخل، قال: غير الدجال اخوفني عليكم، إن يخرج وانا فيكم فانا حجيجه دونكم، وإن يخرج ولست فيكم فامرؤ حجيج نفسه، و الله خليفتي على كل مسلم.

إنه شاب قطط، عينه طافئة، كاني اشبهه بعبد العزى بن قطن، فمن رآه منكم فليقرا عليه فواتح سورة الكهف.

إنه يخرج من خلة بين الشام، والعراق، فعاث يمينًا، وعاث شمالاً، يا عباد اللّٰه، اثبتوا.

قلنا: يا رسول الله، وما لبثه في الارض؟ قال: اربعون يومًا، يوم كسنة، ويوم كشهر، ويوم كجمعة، وسائر ايامه كايامكم.

قلنا: يا رسول الله، فذلك اليوم الذي كسنة تكفينا فيه صلاة يوم؟ قال: فاقدروا له قدرہ.

قلنا: فما إسراعه في الارض؟ قال: كالغيث اشتد به الريح، قال: فياتي القوم فيدعوهم فيستجيبون له، ويؤمنون به، فيامر السماء ان تمطر فتمطر، ويامر الارض ان تنبت فتنبت، وتروح عليهم سارحتهم اطول ما كانت ذرى، واسبغه ضروعًا، وامده خواصر، ثم ياتي القوم فيدعوهم فيردون عليه قوله، فينصرف عنهم، فيصبحون ممحلين ما بايديهم شيء، ثم يمر بالخربة، فيقول لها: اخرجي كنوزك، فينطلق، فتتبعه كنوزها كيعاسيب النحل.

Nu’as bin Sam‘an (RA) narrates: One morning the Messenger of Allah, peace and blessings be upon him, spoke about the Dajjal. During this time, he lowered and raised his voice. From this, we got the impression that the Dajjal might be in the cluster of date palms nearby.

Later in the evening, we appeared before the Messenger of Allah, peace and blessings be upon him. Seeing our faces stricken with fear, he asked, ‘What has happened to you?’ We said, ‘O Messenger of Allah, when you spoke of the Dajjal and varied your voice between low and loud, it made us fear that the Dajjal might be present in the cluster of date palms nearby.’ (Upon hearing this) he said, ‘What I fear for you is more serious than the Dajjal. If the Dajjal appears while I am still among you, I will contend on your behalf against him, but if he appears after I am gone, then each Muslim must contend against him. Allah will protect every Muslim.’

(The Prophet continued,) ‘The Dajjal will be a young man with curly hair, and one of his eyes will be blind. He will resemble ‘Abdul-‘Uzza bin Qatan. Whoever among you sees him should recite the opening verses of Surah al-Kahf.’

(Then he said,) ‘He will emerge between Syria and Iraq, and will spread mischief right and left. O servants of Allah, steadfast you must remain!’

We asked, ‘O Messenger of Allah, how long will he remain on earth?’ He replied, ‘Forty days. One day will be like a year, another day will be like a month, another like a week, and the rest of the days will be like your usual days.’

We asked, ‘O Messenger of Allah, on that day which is like a year, will the prayers of a day suffice?’ He replied, ‘No, you must estimate the time and observe the prayers accordingly.’

Then we asked, ‘O Messenger of Allah, how quickly will he travel the earth?’ He said, ‘Like clouds driven by the wind. He will come to the people and call them (to his falsehood), and they will believe and respond to him. He will issue a command to the sky, and it will rain; command the earth, and it will produce crops. By the evening, their pasturing animals will come back to them with elongated humps, fat flanks, and full udders.’

(He continued) ‘Then he will come to another group of people and invite them, but they will reject his call. When he leaves, their wealth will vanish with him, and by morning they will be left empty-handed. Then he will pass by the wasteland and say, ‘Bring forth your treasures,’ and its treasures will follow him like swarms of bees.

He will then call a youth forward, slash him with a sword, and cut him into two pieces, then call him, and the youth will come running and laughing.

During this time, Allah will send Jesus, son of Mary. He will descend in the eastern part of Damascus, near the white minaret, wearing garments lightly dyed with saffron and placing his hands on the wings of two angels. When he lowers his head, it will seem as if water is dripping from it, and when he raises it, it will appear as though his hair is beaded with silvery pearls.

(The Prophet said:) ‘The breath of Jesus, which will reach as far as his eye can see, will kill the unbelievers. Then he will pursue the Dajjal and catch him at the gate of Ludd and kill him.’

Afterwards, Jesus will go to the people whom Allah has protected from the Dajjal. He will wipe their faces and inform them of their ranks in Paradise. Then Allah will reveal to Jesus: ‘I have brought forth servants of Mine whom no one will be able to fight. Take these (my servants) to the Ṭūr mountain.’

And Allah will send Gog and Magog, who will surge forth from every mound. The first of them will pass by the Sea of Galilee and drink all of its water. Their last group will pass by it and say, ‘There was once water here.’

The Prophet Jesus and his companions will be besieged on the Ṭūr mountain until a bull’s head will be more valuable to them than one hundred dinars. Then Jesus and his companions will supplicate to Allah, who will send insects to attack the necks of Gog and Magog, and in the morning they will perish like a single person.

Then Jesus and his companions will descend down from the mountain, where not a span of land will be empty of their putrid rotting [bodies]. Then Jesus and his companions will again beseech Allah, and He will send birds whose necks are like those of camels to carry away those bodies and cast them where Allah wills.

Then Allah will send a rain that will wash the earth until it looks like glass. Then the earth will be told to bring forth its fruit and restore its blessing. Consequently, even a large group of people will be satiated by a single pomegranate, and its rind will be used to shelter them. There will be such a blessing in milk that the milk of one she-camel will suffice a huge crowd, and the milk of one cow will suffice a tribe, and the milk of one sheep will serve a family.

In those days Allah will send a pleasant wind which will soothe [people] even under their armpits, and will take the life of every Muslim – only the wicked will survive, and they will fight among themselves like asses. Then the Day of Judgement will be established upon them⁷⁰.

This narration by Nu’as bin Sam‘an tells us explicitly that it is a detailed account of Abdullah bin Masud’s narration.

Javed Ahmed Ghamidi believes that an important principle of understanding hadith is to consider all narrations about one particular topic while determining the claim of any hadith so that all the available details about that event, occasion, or subject is brought to light. It helps explain which narrator has omitted which detail, which reporter included those details, which report creates ambiguity or generality, and which hadith offers relevant details with clarity. This process produces a clear picture of the issue under discussion⁷¹. Thus, the inclusion of the aforementioned narration of Abdullah bin Masud with other narrations on the Second Coming of Jesus brings to light the actual reality and resolves all doubts and hesitations preventing the acceptance of the concept.

2. Mention of the Second Coming of Jesus in a Dream

2. Mention of the Second Coming of Jesus in a Dream

It is clear from the narration of Ibn Masud (RA) that the Second Coming of Jesus was mentioned in the dream on the Night of Ascension (Isra).⁷² The opening words Lamma Kaana Lailata Usriya bi-Rasūlillahi Sallallahu Alayhi wa Sallam Laqiya Ibraheema wa Moosa wa ‘Eesa (‘On the night when the Messenger of Allah met Abraham, Moses, and Jesus’)—indicate this. They imply that the details the Prophet Muhammad (PBUH) provided regarding the Second Coming of Jesus, the emergence of the Dajjal, and the release of Gog and Magog are linked to the events of Isra and Mi‘raj.⁷³

Additionally, the Holy Qur’an attests that the Prophet’s journey from Masjid al-Haram to Masjid al-Aqsa during which he witnessed the signs of Allah took place in the realm of a dream. The words of Surah Al-Isra, 17:60, Wa Ma Ja‘alna Ar-Ru’yaa Allati Arainaka (The dream We showed you), establish this fact.

The Almighty Allah says:

وَاِذْ قُلْنَا لَكَ اِنَّ رَبَّكَ اَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّءْيَا الَّتِيْ اَرَيْنٰكَ اِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُوْنَةَ فِي الْقُرْاٰنِ. وَنُخَوِّفُهُمْ فَمَا يَزِيْدُهُمْ اِلَّا طُغْيَانًا كَبِيْرًا.

Remember when [for such an admonition and warning,] We said to you: Your Lord has surrounded these people; [and they were making fun of this]. The dream We showed you We made it a trial too for these people [because of this attitude of theirs] and that tree as well which has been cursed in the Qur’ān. We are only frightening them of their fate, but this thing is merely increasing them in their extreme rebelliousness.

From the Sahih Bukhari, the narration by Anas bin Malik supports the fact that the celestial journey of Mi‘raj occurred in the realm of dream. The relevant parts of the hadith report read:

عن شريك بن عبد اللّٰه أنه قال سمعت أنس بن مالك قول: ليلة اسري برسول اللّٰه صلى اللّٰه عليه وسلم من مسجد الكعبة انه جاءه ثلاثة نفر قبل ان يوحى إليه وهو نائم في المسجد الحرام، فقال اولهم: ايهم هو؟ فقال اوسطهم: هو خيرهم، فقال آخرهم: خذوا خيرهم، فكانت تلك الليلة.

فلم يرهم حتى اتوه ليلةً اخرى فيما يرى قلبه، وتنام عينه، ــــــ ولا ينام قلبه، وكذلك الانبياء تنام اعينهم ولا تنام قلوبهم ….

… قال: واستيقظ وهو في مسجد الحرام.

It is narrated by Shareek bin Abdullah who said that he heard Anas bin Malik (RA) describing the night when the Prophet (PBUH) was taken from the Masjid al-Haram. (He describes): Before the commencement of the revelation, the Prophet (PBUH) was sleeping in the Sacred Mosque when three individuals (angels) came to him. One of them asked: ‘Which one among these (people) is he?’ The one in the middle replied: ‘He is the best among these (people).’ The last one said: ‘Take the best among them.’ (Then the three of them left). That night only this much happened.

After that, the Prophet did not see them until they came again on another night. At that time, his condition was such that his heart was seeing, but his eyes were asleep. And his heart never slept. This is the case with all prophets that (even while sleeping) their eyes may sleep, but their hearts never sleep…

…Anas (RA) narrates that, later, when the Prophet woke up, he was in the Sacred Mosque⁷⁴. (Sahih Bukhari No. 7079)

The above details show that the prophecies about the descent of Jesus, the appearance of the Dajjal, and the emergence of Gog and Magog towards the end times are part of the observations of the Prophet Muhammad (PBUH) on the night journey of Isra and Mi‘raj. He observed these events in visions that occurred in his dreams.

3. Dreams of Prophets

3. Dreams of Prophets

Direct communication is one of the methods of inspiration and revelation Allah Almighty employs for the education and training of His prophets. This means that the words of Allah reach His prophets in the form of speech and communication. The divine scriptures are essentially a compilation of this very communication. The most notable example of this is the Qur’an, in which the word of Allah is reported in Allah’s own words and styles.

Another method of education and training is through experiences and observations. In this method, realities are presented as visible objects for observation or in the form of similitude. Such observations are sometimes presented to the waking eye and sometimes in the form of dreams during sleep. In both forms, they are from Allah and are based on truth. One example of the former is Prophet Muhammad’s (PBUH) observation of Gabriel (AS) descending at the Sidrat al-Muntaha. An example of the latter type is the practical involvement of the Prophet during Isra and Mi‘raj.

The second type is usually for matters that require sensory experience or direct observation for their full understanding. The prayer of Prophet Abraham (PBUH) asking the Lord to demonstrate methods of worship to him is a request for the practical manifestation of the methods of worship to be shown to him by Allah⁷⁵.

It clearly implies that dreams of all the divine prophets are from Allah and are a type of revelation and inspiration. Therefore, there is no interference from Satan or personal thoughts in them. They are true, conform to reality, and often appear to be clearer and more visible than what one might see with open eyes in a state of wakefulness. About such dreams, Imam Amin Ahsan Islahi writes:

‘… The dreams shown to the prophets are true visions (ru’ya al-sadiqah). There are several distinctive aspects to keep in mind.

First, dreams are one of the means of divine revelation. Just as Allah Almighty reveals His words to His prophets and messengers through an angel, similarly, sometimes He provides guidance through dreams.

Second, these visions are very clear, unambiguous, and bright as daylight, giving the prophet full consolation and peace of heart. Even if something appears in a symbolic form, its interpretation is also made clear by Allah Almighty to the prophet.

Third, when the aim is to show events and realities, this means of communication proves more satisfactory for the prophets because it provides thorough details of the events and visually presents meanings and realities that cannot be described in words.

Fourth, the observation through dreams is more definitive, extensive, much deeper, and far-reaching than actual observation with the naked eye. The eye can be deceived, but a true vision is free from deception. The eye can only see within a limited scope, but a dream encompasses a far wider range at a single moment. The eye is incapable of observing the truths and meanings; it is limited only to what is visible, but a dream grasps meanings, truths, and even illuminations and manifestations. Prophet Moses (PBUH) desired to see divine manifestation with his eyes but could not bear it. In contrast, our Prophet Muhammad (PBUH) during the night of Mi‘raj observed many things clearly without his vision becoming dazzled. (Tadabbur-e-Qur’an 4/475-476)

4. Interpretation of Allegorical Observations

4. Interpretation of Allegorical Observations

The truths shown to the prophets, either directly as visual scenes or through true dreams (ru’ya al-sadiqah), sometimes correspond exactly to the observation and at other times require interpretation. In the first instance where observations correspond to the results, there is no confusion or ambiguity. They are clear to the prophets and also easily understood by their audiences. This is because what the prophet sees is either an exact reflection of the past or present event, or is destined to happen in the near future. An example is the Prophet Muhammad’s (PBUH) direct observation of the physical structure of the Al-Aqsa Mosque. He observed it once during the night of Isra in a dream and on another occasion in a state of wakefulness when the disbelievers rejected his claim. When the rejecters asked for the detailed description of Al-Aqsa Mosque to validate their rejection, Allah presented the mosque before the Prophet who described its full details while looking at it directly.

As for those observations that are not meant to be understood literally, they require interpretation and explanation. They are generally shown in the realm of dreams. Some of these scenes are presented in the form of allegory and similes, where the purpose and reference are not literal but metaphorical and allegorical. According to Javed Ahmed Ghamidi, these types of observations imply revelation through manifestation. Hence, they need to be understood in terms of interpretation and allegory rather than literally. Regarding the hadith reports about the signs of the Day of Judgment and tribulations, Javed Ahmed Ghamidi writes:

The events related to the signs of the Day of Judgment and tribulations described in the narratives were not communicated but shown to him (the Prophet), regardless of whether they were in a state of dream or wakefulness. For this reason, the mixture of real events and allegory found in such observations need serious consideration for their explanation. (Monthly Ishraq, Lahore, December 2021)

The Qur’an mentions many instances of such dreams. Some examples are as follows:

In Surah As-Saffat, it is mentioned that Prophet Abraham (PBUH) saw in his dream that he was slaughtering his son, Prophet Ishmael, peace be upon him. The apparent interpretation, of course, was that he must devote his son to the service of the Kaaba for the sake of Allah. However, instead of interpreting the dream, he chose to follow it literally. Prophet Ibrahim’s aimed to leave no shortcoming in following the command and to apply it with utmost perfection. Allah Almighty praised Prophet Abraham’s immense spirit of submission and consent, and with utmost love and attention, explained the reality that it was a dream that needed interpretation rather than literal application⁷⁶.

فَلَمَّا٘ اَسْلَمَا وَتَلَّهٗ لِلْجَبِيْنِ . وَنَادَيْنٰهُ اَنْ يّٰ٘اِبْرٰهِيْمُ . قَدْ صَدَّقْتَ الرُّءْيَا…

Then when both of them submitted and the father laid down his son on his forehead and We called out to him: ‘Abraham! You have made your dream come true,’… (Surah As-Saffat 103-105)

In his dream, Prophet Joseph (PBUH) saw the sun, the moon, and eleven stars prostrating before him. It did not imply that these celestial bodies would bow before him. Rather, it meant that his parents and eleven brothers would bow before him respectfully. It is clear from the Qur’an that when this incident occurred, Prophet Joseph regarded it as the fulfillment of his dream:

فَلَمَّا دَخَلُوْا عَلٰي يُوْسُفَ اٰوٰ٘ي اِلَيْهِ اَبَوَيْهِ وَقَالَ ادْخُلُوْا مِصْرَ اِنْ شَآءَ اللّٰهُ اٰمِنِيْنَ . وَرَفَعَ اَبَوَيْهِ عَلَي الْعَرْشِ وَخَرُّوْا لَهٗ سُجَّدًاﵐ وَقَالَ يٰ٘اَبَتِ هٰذَا تَاْوِيْلُ رُءْيَايَ مِنْ قَبْلُﵟ قَدْ جَعَلَهَا رَبِّيْ حَقًّا….

Then when these people came over to Joseph, he gave his parents a special place near him and said: ‘Stay in Egypt, if God wills, with peace.’ [After reaching his house,] he made his parents sit on the throne and everyone bowed before him in prostration. Joseph said: ‘Father! This is the interpretation of my dream that I saw earlier. My Lord made it a reality.’ (12:99-100)

According to Javed Ahmed Ghamidi, this method is adopted regarding the circumstances and incidents to happen in the future. They appear in the realm of dreams allegorically or metaphorically. The nature of these dreams is such that the events going to unfold in the future appear in the form of examples. It is as if the example takes physical form, appears in the form of an event, or sometimes describes the event in words. In all cases, the relationship between the event and the example is that of a simile. This is the reason why these observations need interpretation rather than literal application.

Among such dreams mentioned in the Qur’an and hadith, some have been interpreted within the Qur’an and hadith themselves, while others have converted into established historical facts⁷⁷. They no longer require interpretation or explanation. However, prophetic dreams that have yet to be fulfilled are, by all means, subject to interpretation. People of knowledge and wisdom can ponder upon them and interpret and explain them.

A prominent example is the dream of the Prophet Muhammad (PBUH) in which he saw himself migrating towards a land with palm trees and observed the tip of his sword breaking and then becoming whole again. The interpretation was that he would go to Yathrib (Medina), where the battle of Uhud would occur. Muslims would first experience defeat and then emerge victorious. The Prophet Muhammad (PBUH) himself informed of these interpretations. In Sahih Muslim, there is a narration by Abu Musa Ash‘ari that reads:

عن النبي صلى اللّٰه عليه و سلم قال رأيت في المنام أني أهاجر من مكة إلى أرض بها نخل فذهب وهلي إلى أنها اليمامة أو هجر فإذا هي المدينة يثرب ورأيت في رؤياي هذه أني هززت سيفًا فانقطع صدره فإذا هو ما أصيب من المؤمنين يوم أحد ثم هززته أخرى فعاد أحسن ما كان فإذا هو ما جاء اللّٰه به من الفتح واجتماع المؤمنين ورأيت فيها أيضًا بقرًا واللّٰه خير فإذا هم النفر من المؤمنين يوم أحد وإذا الخير ما جاء اللّٰه به من الخير بعد وثواب الصدق الذي أتانا اللّٰه بعد يوم بدر.

The Prophet Muhammad (PBUH) said: In my dream, I saw that I was migrating from Mecca to a land with palm trees. I thought perhaps it was Yamamah or Hajar, but it turned out to be Medina, Yathrib. In this same dream, I shook my sword, and its tip broke off, and that was what befell the believers on the day of Uhud. Then I shook it a second time, and it became as perfect as it was before, and that was the victory that Allah brought, and the believers (after they had scattered) came together again. I also saw cows in this dream, which by Allah, was good too. The cows meant the group of (martyred) believers on the day of Uhud, and the good that came was the goodness and the true reward that Allah brought to us after the day of Badr. (Sahih Muslim No. 2272)

Javed Ahmed Ghamidi’s position on such dreams is that:

• They should be understood in the light of the interpreted dreams of the prophets.
• The meanings of their allegories should be determined by considering the complete knowledge of religion.
• The results of one’s research and contemplation on them should be presented not as definitive but as a probable opinion.
• Where the interpretation of any allegory is unclear, instead of unnecessary speculation, one should wait for Allah’s decision.

Therefore, according to Javed Ahmed Ghamidi, the traditions reported about the Second Coming of Jesus, the appearance of the Dajjal, the emergence of Gog and Magog, and the great wars and tribulations of the last era are description of the truthful dreams of the Prophet Muhammad (PBUH). They are based on allegorical and metaphorical style. They should be interpreted, and if an interpretation cannot be understood, the authenticity of the narrative should be accepted while suspension of judgment about their meaning is advised.

He writes:

… The tribulations, wars, and signs of the Day of Judgment described in the narratives should be viewed from this perspective. Where the interpretation is not clear, the matter should be entrusted to Allah because such things usually become clear only after their actual occurrence, and the intended purpose is that they become clear at their appointed time. (Monthly Ishraq, Lahore)

5. Explanation of the Allegory of the Second Coming of Jesus

5. Explanation of the Allegory of the Second Coming of Jesus

The above discussion has sufficiently proven the following realities:

First, the descent of Jesus and its details are mentioned during the events of Isra and Mi‘raj.

Second, the events of Isra and Mi‘raj occurred in the realm of a dream; therefore, all the narratives of the Second Coming of Jesus are descriptions of the dream of the Prophet Muhammad, peace be upon him.

Third, the dreams of prophets are a type of divine revelation and inspiration. They represent the absolute truth and cannot be equated to ordinary human dreams.

Fourth, these dreams generally take the form of allegories; despite being authentic and based on truth, they require an interpretation.

Fifth, the need for interpretation necessitates that these visions should not be taken in literal meaning but rather be understood in a metaphorical sense, and instead of seeking their literal meanings, one should search for their symbolic meanings.

After this summary, let us try to understand the interpretation that Javed Ahmed Ghamidi has presented regarding the allegory of the Second Coming of Jesus.

Abdullah bin Masood (RA) reported that Prophet Muhammad (PBUH) in his dream observed a gathering involving Prophet Abraham, Moses, and Jesus, peace be upon them. They were discussing the timing of the Day of Judgment⁷⁸. The first question was asked to Prophet Abraham (PBUH) who replied that he did not know about its timing. When Prophet Moses (PBUH) was asked, he too expressed his unawareness. Upon asking Prophet Jesus (PBUH) he stated that he was not aware of the exact time but knew that before the Day of Judgment, the Dajjal would appear, and he (Jesus) would descend and kill him (the Dajjal). The words of the narration are:

…فرد الحديث إلى عيسى بن مريم. فقال قد عهد إلي فيما دون وجبتها. فأما وجبتها فلا يعلمها إلا اللّٰه. فذكر خروج الدجال. قال فأنزل فأقتله.

… It was then said to Jesus, son of Mary (PBUH) to speak and he said: I have been informed of the events just before the establishment of the Day of Judgment. As for the time it will be established, that is not known to anyone except Allah. Then he mentioned the appearance of the Dajjal and said: ‘I will descend and kill him.’ (Ibn Majah No. 4081)

According to Javed Ahmed Ghamidi, the words fa’anzala and faqtulahu (I will descend and I will kill him) in the narration cannot be taken literally to mean that Prophet Jesus (PBUH) will descend physically from the sky. There are two main reasons for this:

Firstly, the Qur’an outright rejects this assumption. Prophet Jesus (PBUH) has been discussed from several aspects in the Qur’an, but despite the opportunity to mention it, there is not the slightest hint of his second coming. From verses 116-119 of Surah Al-Maidah, it is clear that on the Day of Judgment, Allah will question Prophet Jesus (PBUH) about the straying away of the Christians from the right path. In his response, Jesus will express his unawareness. However, it is apparent that if there were to be a second coming, he would not be unaware of it. Then, in verse 55 of Surah Aale Imran, the course of action until the Day of Judgment concerning Jesus (PBUH) is described. There too, no mention of the descent of Jesus is present⁷⁹.

Secondly, the specified time for the Second Coming of Jesus mentioned in the narratives has passed, and the incident of the Second Coming of Jesus has not occurred.

This fixed time is 857 Hijri, corresponding to 1453 CE, which passed 570 years ago⁸⁰. If the words concerning the descent of Jesus were to mean his personal descent, it would have been necessary for the Dajjal to also appear at that time, and that Prophet Jesus would have descended and killed him. However, historical evidence contradicts it.

Based on these conclusive reasons, it is incorrect to interpret the prophecy of the Second Coming of Jesus as referring to his physical descent. Such an interpretation leads to objections against the verses of the Qur’an and renders the hadiths contradictory to established fact⁸¹. Subsequently, the only way to accept the Second Coming of Jesus is to consider it symbolic and to infer a metaphorical interpretation. Doing so is considered valid for two reasons:

1. Reference to the Second Coming of Jesus in a Dream: Future events concerning prophets, peace be upon them, are generally shown through allegories in dreams. This matter was also shown to the Prophet Muhammad (PBUH) in a dream.
2. The Allegorical Style of Jesus’s Speech: The Gospel makes it clear that Jesus’s manner of speaking was allegorical. He often used figurative language to clarify his point, narrating parables, presenting examples, and speaking through similes, metaphors, and hints⁸².

Based on the above reasoning, Javed Ahmed Ghamidi has categorized the account of the Second Coming of Jesus as allegorical and determined its true significance in the light of the noble Qur’an, the Bible, and the hadiths. Hence, his stance is that the meaning of the Second Coming of Jesus here is not his personal descent, but rather a metaphorical one⁸³. Therefore, when Prophet Jesus said, ‘I will come down’, it did not imply that He would personally descend again but he meant that his guidance—which the Christians have entirely obliterated—will once again become manifest. He has explained in his commentary on the hadith narrated by Abdullah ibn Masud:

The Qur’an and hadiths clarify that these are events that occurred in a dream, which require interpretation. Therefore, in the narratives of the Second Coming of Jesus, we have interpreted it as the descent of his guidance, which will be manifested to his followers close to the Day of Judgement as if he himself came down from heaven, reformed his community, and then left. (Monthly Ishraq, Lahore)

In Javed Ahmed Ghamidi’s view, this allegory is much like the one he used regarding his own adjudication. It is clear from the Gospel according to Matthew that he, as a messenger, also referred to the establishment of his justice as his arrival and had said:

Just as it was in the days of Noah, so it will be at the coming of the Son of Man (Jesus). For in the days before the flood, people were eating, drinking, and marrying up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. (Matthew 24: 37-39)

6. Exegesis and Explanation of the Allegory of the Second Coming of Jesus

6. Exegesis and Explanation of the Allegory of the Second Coming of Jesus

In the matter of the Descent of Jesus (PBUH), Javed Ahmed Ghamidi’s stance is based on an analogy between the words of the hadith and their intended reference, and the words of the Gospel and their corresponding reference. Specifically, he has compared the words narrated in the hadith, ‘I (Jesus, son of Mary) will descend,’ to the Gospel’s phrasing, ‘The Son of Man (Jesus, son of Mary) will come.’ He has interpreted the intended meaning of the hadith in the same manner as the metaphorical fulfillment of the Gospel’s prophecy, which is recorded in the annals of history.

In this analogy, it is essential to understand the relationship between the analogy itself and its counterpart – the descent of Jesus in the sense of the descent of his guidance, and the counterpart to which it is being compared – the coming of Jesus in the sense of the establishment of justice. For this purpose, it is important to understand the allegory and its interpretation upon which it is analyzed.

Jesus (PBUH) was not only a prophet but also a divine messenger. He descended as the court of justice of God for the Israelites. In that role, he was responsible to culminate the argument of religion against them and then to enforce divine reward and punishment. According to the divine law, if the Israelites believed in him, they would benefit from the blessings of heaven and earth, and if they rejected him, they would be deserving of punishment and would face God’s wrath in this world⁸⁴. It was the misfortune of the Israelites that instead of faith and obedience, they chose the path of rejection and transgression. Even the extraordinary birth of Jesus (PBUH) his miraculous speech in the cradle, and his magnificent supernatural signs⁸⁵ could not persuade them to acknowledge the truth. Eventually, their enmity for the truth and the callousness in their hearts reached such an extreme level that they plotted to kill him⁸⁶.

When the nations of the Messengers reach this extreme point of rebellion, their respite from God comes to an end, and the decision for the implementation of punishment is issued. At this moment, the Messenger is separated from the nation for safety. The safety is ensured through physical migration to another land or spiritual migration to the heavens through death. Both forms of migration lead towards Allah, occur with His permission, and follow His predetermined wisdom and strategy.

For Jesus (PBUH), the divine plan was that Allah would grant him death and raise his blessed body to Himself. Additionally, it was declared that those who denied him would face divine punishment for their rejection.⁸⁷

‏This punishment was imposed a few years after the death of Jesus (PBUH), in 70 AD. Its practical manifestation occurred when the Roman Empire attacked and conquered Jerusalem. The sign of the Israelite’s magnificence, the Temple of Solomon, was demolished⁸⁸. One hundred and thirty-three thousand men were killed, and sixty-seven thousand people were enslaved. The entire city was destroyed and reduced to ruins. This was the form of divine punishment that came after Jesus’s completion of the argument against his people, referred to in the Holy Qur’an as ‘wa‘dul-ākhirati’ in the following verse:

…فَاِذَا جَآءَ وَعْدُ الْاٰخِرَةِ لِيَسُوْٓءٗا وُجُوْهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوْهُ اَوَّلَ مَرَّةٍ وَّلِيُتَبِّرُوْا مَا عَلَوْا تَتْبِيْرًا.

…After that, when the time of the second promise arrives, We depute some other mighty people of Ours so that they may ruin your faces and barge into your mosque the way they had done the first time and ravage whatever they can lay hands on. (17: 7)

About this punishment, Javed Ahmed Ghamidi writes:

This is the mention of the destruction that came upon the Jews by the hands of the Roman Emperor Titus in 70 AD, after Jesus’s completion of his argument. On this occasion, thousands were killed, thousands enslaved, thousands were sent to work in the mines of Egypt and thousands were sent to amphitheaters and colosseums in various cities to become sport for the people by being thrown to wild beasts or by serving as training for gladiators. All tall and beautiful girls were chosen by the victors for themselves and the city of Jerusalem and its mosque were laid to waste. (Al-Bayan 3/67-68)

This is the same justice that descended from heaven upon the Israelites because of Prophet Jesus’s completion of the argument of religion against them. Jesus (PBUH) had foretold of this divine justice in the allegory of his second coming. Below is the complete passage from the Gospel where Jesus predicted the arrival of this judgment. He explained that the current generation of Jews would face the same consequences of reward and punishment that the people of Noah faced, and it will take the form that he (Jesus) would bring this divine justice:

Truly I tell you, this generation will certainly not pass away until all these things have happened. The heavens and the earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. Just as it happened in the days of Noah, so it will at the coming of the Son of Man⁸⁹. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched and would not have suffered his house to be broken up. Therefore, be ye also ready: for in such an hour as ye think not the Son of man cometh. (Matthew 24:34-44)

The meaning of this prophecy in the Gospel is that before the end of the generation in which Jesus was sent, he will descend again among them. At that time, he will complete his mission of Messengership and will enforce the punishment for their rejection of him. Now the question is: Did the punishment of Allah descend upon the Israelites as foretold in this prophecy? The answer is affirmative. In 70 AD, the divine retribution unfolded just as it was described in the prophecy.

Another question is: Did Jesus physically descend to deliver the judgment of reward and punishment upon the Israelites for the fulfillment of the prophecy? The answer is negative. He did not come personally, but his judgment was enforced upon the Jews through the swords of the Romans⁹⁰.

This historical evidence proves that the prophecy of Jesus’s coming mentioned in the Gospel did not mean his personal descent. Instead, it was his judgment that descended from the heavens, just like the judgment of Noah. The only difference was in the instruments used for the punishment. For Noah’s judgment, instruments of the heavens, like clouds and winds, were used, and for Jesus’s judgment, earthly instruments, like swords and spears, were employed.

This detailed explanation has fully ascertained the fact that phrases in the Gospel such as ‘Son of Man (Jesus) will come’ symbolize the coming of Jesus’s retribution and cannot be construed as actual physical coming of Jesus.

After having established this argument, it is important to know that Javed Ahmed Ghamidi has analogized the narratives of the Second Coming of Jesus with the same example from the Gospel, adopting the position that just as the ‘coming of Jesus’s justice’ is depicted through the metaphor of the ‘coming of Jesus,’ the ‘appearance of Jesus’s guidance’ is similarly symbolized by the ‘Descent of Jesus⁹¹.’ That is, the manner of expression used in the phrases of the Gospel –‘coming of Son of Man⁹²,’ and ‘Jesus will come⁹³’ – is also the style found in the narratives with the phrases like fa’anzala, (‘I will descend⁹⁴’), an yanzila fīkum ibnu Maryam. (‘Son of Mary will descend among you⁹⁵’), and fayab‘athu Allāhu ‘Īsā ibna Maryam (‘Allah will send Jesus, son of Mary⁹⁶’). The meaning of these phrases is also metaphorical and symbolic. Therefore, just as Jesus’s ‘coming’ symbolizes the ‘coming of his justice’ in Mathew, his ‘coming’ in these narratives should imply the ‘coming of his guidance.’

Furthermore, both the figurative expressions found in the Gospel and the narratives have reportedly been uttered by Prophet Jesus (PBUH). This consistency in the style of delivery from the same personality also supports Javed Ahmed Ghamidi’s view.

The above discussion regarding the metaphorical meaning of the Second Coming of Jesus leads to the following conclusions:

– The words fa’anzala, faqtulahu (I will descend, I will kill) mentioned in narratives are originally the words of Prophet Jesus, which he stated in front of Prophet Muhammad on the occasion of the Mi‘raj.

– Their mode of expression is metaphorical, like the general style of Prophet Jesus.

– In these words, Prophet Jesus adopted the same style that he had used in the sermon in the Gospel.

– The Gospel contains a metaphor for the arrival of Prophet Jesus, the real-life historical manifestation of which is the imposition of divine justice upon his nation.

– The Gospel contains a metaphor for the coming of Prophet Jesus, the manifestation of which is the implementation of divine justice, a proven reality based on established historical facts.

– Narratives metaphorically describe the descent of Prophet Jesus, which possibly signifies the descent of his guidance.

7. ‘Descent of Jesus’ meaning ‘Descent of the Guidance of Jesus’

7. ‘Descent of Jesus’ Meaning ‘Descent of the Guidance of Jesus’

According to Javed Ahmed Ghamidi, the metaphorical expression ‘Descent of Jesus’ signifies ‘Descent of the guidance of Jesus.’ This raises a pertinent question: If the guidance of Prophet Jesus had already arrived two thousand years ago, what is the nature of its return, and why is there a need for it now?

The answer lies in the concept of the renewal and revival of his guidance. It suggests a second manifestation of his guidance, necessitated by its complete erasure from the beliefs and practices of his followers. A religion has been adopted that is entirely contrary to his original guidance, and what is worse, it is misrepresented as his true teachings. History attests that such a profound misrepresentation has not occurred with the guidance of any other Messenger.

Three extraordinary aspects highlight this tragic incident:

First, the guidance of Jesus has been deprived of the foundation of monotheism. It is an immense tragedy of human history that that a Messenger who upheld divine monotheism has been turned into an emblem of polytheism. People have been made to believe – God forbid – that he is the son of God and the physical manifestation of God Himself.

Secondly, the established law that Jesus sought to uphold has been entirely abrogated. A Messenger who claimed to reinforce the laws of the Torah is now associated with the belief that the Torah is only relevant to the Israelites and that Christians are exempt from any divine law.

Thirdly, the belief that Jesus was crucified to atone for the sins of all humanity has undermined fundamental religious concepts such as trial, sin and virtue, and reward and punishment.

These significant deviations have become the defining identity of Christians. Despite their numerous sectarian differences, all Christian sects are united in these transgressions.⁹⁷ For this reason, the Qur’ān uses the term Daal (astray) to describe them.⁹⁸

In this context, Javed Ahmed Ghamidi hypothesizes that before the Day of Judgment, Jesus’s original guidance will be restored. The likely scenario is the emergence of a movement within Christianity that abandons the religion formulated by Saint Paul and re-establish the original teachings of Jesus.⁹⁹ This would essentially be a second manifestation of his preaching and guidance.

Now, if you examine the contents of the narratives from this perspective, several points seem to align with this theory. For example:

• The cross will be broken. The cross is a symbol of the Trinity and the most significant emblem of polytheism. If Jesus’s guidance were to reappear, it would imply that the cross, along with all its associated notions, would be shattered.
• The pig will be killed. The pig essentially symbolizes the prohibitions of the Shariah. When Jesus enforced the law of the Torah, all the laws that were ordained for the Israelites became obligatory for Christians as well. However, Saint Paul declared them specific to the Israelites and freed Christians from adhering to these laws. As a result, the prohibition of pork and other Shariah laws became null and void. In other words, all prohibitions were made lawful. Now, if the original law is restored in the form of the revival of guidance, it will necessarily entail deeming the pig as forbidden again. This is referred to as the ‘killing’ of the pig.
• The enmity between Christians and Muslims will come to an end. It is a natural outcome of the specified phenomenon. If Christians return to the original guidance and convert from the belief in Trinity back to monotheism, the foundation for conflict between them and Muslims will be eradicated. Subsequently, their united front against the Dajjal and his Jewish supporters and allies is understandable.

The remaining prophecies in the traditions can also be interpreted accordingly.