Jesus will return

[Qurratulain]

Assalamulaikom
I was reading this yesterday, and I will post only a part of the book. I found it very interesting indeed.

The Return of Jesus (as) To Earth
Jesus (as) Did Not Die
An examination of the verses about Jesus (as) in the Qur'an indicates that Jesus (as) neither died nor was killed, but he was raised to the presence of Allah: As mentioned earlier, in Surat an-Nisa, it is related that Jesus (as) was not killed but raised to the presence of Allah. The related verse follows:
And (on account of) their saying, "We killed the Messiah, ‘Isa son of Maryam, Messenger of Allah." They did not kill him and they did not crucify him but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill him. Allah raised him up to Himself. Allah is Almighty, All-Wise. (Surat an-Nisa: 157-158)

In some English translations, we see that some other verses are translated to give the sense that the Prophet Jesus (as) died before he was raised to the Allah’s presence. These verses are as follows:

God said: "O ‘Isa (as)! Verily, I shall cause you to die (tawaffa), and shall exalt you unto Me…" (Surah Al ‘Imran: 55)



In the 117th verse of Surat al-Ma’idah, the event narrated in the Prophet Jesus' (as)’ words is also translated so as to suggest that he died:

"Nothing did I tell them beyond what You did bid me to say: ‘Worship God, who is my Sustainer as well as your Sustainer’ And I bore witness to what they did as long as I dwelt in their midst: but since You have caused me to die (tawaffa), You alone have been their keeper: for You are witness unto everything. (Surat al-Ma’idah: 117)

However, the Arabic meanings of the verses above show that the Prophet Jesus (as) did not die in the sense we know. In Arabic the word which is translated in these verses as "to die" is "tawaffa" and comes from the root "wafa – to fulfill". Tawaffa does not actually mean "death" but the act of "taking the self back" either in sleep or in death. From the Qur'an again, we understand that "taking the self back" does not necessarily mean death. For instance in a verse in which the word "tawaffa" is used, it is not the death of a human being that is meant but "taking back his self in his sleep":


It is He Who takes you back to Himself (yatawaffakum) at night, while knowing the things you perpetrate by day, and then wakes you up again, so that a specified term may be fulfilled. Then you will return to Him. Then He will inform you about what you did. (Surat al-An’am: 60)

The word used for "take back" in this verse is the same as the one used in Surah Al ‘Imran 55. In other words, in both verses, the word "tawaffa" is used and it is obvious that one does not die in one’s sleep. Therefore, what is meant here is, again, "taking the self back.” The same is also true for the following verse:

Allah takes back people’s selves (tawaffa) when their death arrives and those who have not yet died, while they are asleep. He keeps hold of those whose death has been decreed and sends the others back for a specified term. There are certainly Signs in that for people who reflect. (Surat az-Zumar: 42)

As these verses suggest, Allah takes back the self of the one who is asleep, yet He sends the selves of those whose deaths have yet not been decreed. In this context, in one's sleep one does not die, in the sense in which we perceive death. Only for a temporary period, the self leaves the body and remains in another dimension. When we wake up, the self returns to the body.

Imam al-Qurtubi makes clear that there are three meanings to the term ‘wafat’: the wafat of death, the wafat of sleep, and last, the wafat of being raised up to Allah, as in the case of Sayyiduna ‘Isa (as).To conclude, we can say that Jesus (as) may have been in a special state, raised up to the presence of Allah. What he actually experienced was not death in the sense with which we are familiar, but merely a departure from this dimension. Surely, Allah knows best.

Jesus (as) Will Come Back to Earth

From what has been related so far, it is clear that Jesus (as) did not die but was raised to the presence of Allah. However, there is one more point that is underlined by the Qur'an: Jesus (as) will come back to earth. The Qur'an explicitly declares the return of Jesus (as) to earth.

Surah Al ‘Imran 55 is one of the verses indicating that Jesus (as) will come back:

When Allah said, "‘Isa, I will take you back and raise you up to Me and purify you of those who are disbelievers. And I will place the people who follow you above those who are disbelievers until the Day of Rising. Then you will all return to Me, and I will judge between you regarding the things about which you differed. (Surah Al ‘Imran: 55)

The statement in the verse, "And I will place the people who follow you above those who are disbelievers until the Day of Rising" is important. Here, there is reference to a group strictly adhering to Jesus (as) and who will be kept above the disbelievers until the Day of Judgment. Well, who are these adherents, then? Are they the disciples who lived in the time of Jesus or are they the Christians of today? During his lifetime the followers of Jesus (as) were few. After his death, the essence of the religion degenerated rapidly. Furthermore, the people known as the disciples faced serious pressure throughout their lives. During the succeeding two centuries, having no political power, those Christians having faith in Jesus (as) were also oppressed. In this case, it is not possible to say that early Christians or their successors during these periods were physically superior to the disbelievers in the world. We might logically think that this verse does not refer to them.

When we look at the Christians of today, on the other hand, we notice that the essence of Christianity has changed a lot and it is quite different from what Jesus (as) originally brought to mankind. Christians embraced the perverted belief that suggests that Jesus (as) is the son of God and similarly held the doctrine of the trinity (The Father, Son and the Holy Spirit). In this case, it is flawed to accept the Christians of today as the adherents of Jesus (as). In many verses of the Qur'an Allah states that those having faith in the trinity certainly are disbelievers:



Those who say that the Messiah, son of Maryam, is the third of three are disbelievers. There is no god but One God. (Surat al-Ma’idah: 73)

In this case, the commentary of the statement, "And I will place the people who follow you above those who are disbelievers until the Day of Rising" is as follows: first, it is said that these people are the Muslims who are the only true followers of the authentic teachings of Jesus (as); second, it is said that these people are the Christians, whether or not they hold idolatrous beliefs, and that could be seen to be confirmed by the dominant position that nominal Christians hold on the earth today. However, both positions will be unified by the arrival of Jesus (as), since he will abolish the jizyah, meaning that he will not accept that Christians and Jews live with any other religion than Islam, and so will unite all the believers as Muslims. The Prophet and last Messenger of Allah (saas), has also given the glad tidings of the return of Jesus (as). The scholars of ahadith (reports on the sayings and the traditions of Prophet Mohammad) say that the ahadith on this subject, in which Allah’s Messenger (saas) said that the Prophet Jesus (as) will descend amongst people as a leader before the Day of Judgment have reached the status of mutawatir. That means that they have been narrated by so many people from each generation from such a large group of the Companions that there can be no possible doubt of their authenticity.

For example:

Abu Hurairah (ra) narrated that Allah's Messenger, peace be upon him, said, "By the One in Whose hand is my self, definitely the son of Maryam will soon descend among you as a just judge, and he will break the cross, kill the pig and abolish the jizyah, and wealth will be so abundant that no one will accept it, until a single prostration will be better than the world and everything in it. (Sahih al-Bukhari)

Jabir ibn 'Abdullah said, "I heard the Prophet, may Allah bless him and grant him peace, saying, 'A party of my ummah will never stop fighting for the truth victoriously until the Day of Rising.' He said, 'Then ‘Isa ibn Maryam, peace be upon him, will descend and their amir will say, "Come and lead us in prayer," but he will say, "No! some of you are amirs over others," as Allah's showing honor to this ummah.'" (Sahih Muslim)

Abu Hurairah (ra) narrated, "The Prophet, peace be upon him, said: ‘There is no prophet between me and him, that is, ‘Isa, peace be upon him. He will descend (to the earth). When you see him, recognize him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill the pig, and abolish the jizyah. Allah will cause to perish all religions except Islam. He will destroy the Dajjal and will live on the earth for forty years and then he will die. The Muslims will pray over him.’" (Abu Dawud)


Earlier in this section, we analyzed the verses 157-158 of Surat an-Nisa'. Just after these verses Allah states the following in Surat an Nisa 159:

There is not one of the People of the Book who will not believe in him before he dies; and on the Day of Rising he will be a witness against them. (Surat an Nisa: 159)

The statement above "who will not believe in him before he dies" is important. Some scholars stated that the "him" in this verse is used for the Qur'an and thus made the following interpretation: There will be no one from the people of the Book who will not have faith in the Qur'an before he (a person from the people of the Book) dies. Nevertheless, in verses 157 and 158, which are the two verses preceding this verse, the same "him" is undoubtedly used for Jesus (as). Surat an-Nisa' 157:

And (on account of) their saying, "We killed the Messiah, ‘Isa son of Maryam, Messenger of Allah." They did not kill him and they did not crucify him but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill him.

Surat an-Nisa' 158: Allah raised him up to Himself. Allah is Almighty, All-Wise.

Just after these verses in Surat an-Nisa 159, there is no evidence indicating that "him" is used to imply someone other than Jesus (as). Surat an-Nisa' 159:

There is not one of the People of the Book who will not believe in him before he dies; and on the Day of Rising he will be a witness against them. (Surat an-Nisa: 159)

In the Qur'an, Allah informs us that on the Day of Judgment, the "tongues and hands and feet will testify against them about what they were doing" (Surat an-Nur: 24 and Surah Yasin: 65). From Surah Fussilat 20-23, we learn that "hearing, sight and skin will testify against us." In none of the verses however, is there reference to "the Qur'an as a witness". If we accept that the "him" or "it" in the first sentence refers to the Qur'an - though grammatically or logically we have no evidence whatsoever - then we should also accept that the "he" in the second statement also refers to the Qur'an. To accept this however, there should be an explicit verse confirming this view.

However, the commentator Ibn Juzayy does not mention the possibility of the Qur’an being the "him" referred to, and Ibn Juzayy transmitted the views of all the major commentators in his work. When we refer to the Qur'an, we see that when the same personal pronoun is used for the Qur'an, there is generally mention of the Qur'an before and after that specific verse as in the cases of Surat an-Naml: 77 and Surat ash-Shu'ara: 192-196. The verse straightforwardly defines that People of the Book will have faith in Jesus (as) and that he (Jesus (as)) will be a witness against them. The second point is about the interpretation of the expression "before he dies." Some think this is "having faith in Jesus (as) before their own death." According to this interpretation everyone from the people of the Book will definitely believe in Jesus (as) before he/she faces their own death. In Jesus' time however, Jews who are defined as the people of the Book not only did not have faith in Jesus but also attempted to kill him. On the other hand, it would be unreasonable to say that Jews and Christians who lived and died after the time of Jesus had faith - the type of faith described in the Qur'an - in him. To conclude, when we make a sound evaluation of the verse, we arrive to the following conclusion: Before Jesus' (as) death, all the People of the Book will have faith in him.2In its real sense, the verse reveals plain facts, which are:

Firstly, it is evident that the verse refers to the future because there is mention of the death of Jesus (as). Yet, Jesus (as) did not die but was raised up to the presence of Allah. Jesus (as) will come to earth again, he will live for a specified time and then die.

Secondly, all the people of the Book will have faith in him. This is an event which has yet not occurred, but which will definitely happen in the future. Consequently, by the expression "before he dies", there is a reference to Jesus (as). The People of the Book will see him, know him and obey him while he is alive. Meanwhile, Jesus (as) will bear witness against them on the Last Day. Allah surely knows best.


That Jesus (as) will come back to earth towards the end of time is related in another verse in Surat az-Zukhruf 61.Starting from az-Zukhruf 57, there is reference to Jesus (as):

When an example is made of the son of Maryam (‘Isa) your people laugh uproariously. They retort, "Who is better then, our gods or him?" They only say this to you for argument's sake. They are indeed a disputatious people.

He is only a slave on whom We bestowed Our blessing and whom We made an example for the tribe of Israel.

If We wished, We could appoint angels in exchange for you to succeed you on the earth. (Surat az-Zukhruf: 57-60)

Just after these verses, Allah declares that Jesus (as) is a sign of the Day of Judgment.

He is a Sign of the Hour. Have no doubt about it. But follow me. This is a straight path. (Surat az-Zukhruf: 61)

Ibn Juzayy says that the first meaning of this verse is that Jesus (as) is a sign or a precondition of the Last Hour. We can say that this verse is a clear indication that Jesus (as) will come back to earth at the end times. That is because Jesus (as) lived six centuries before the revelation of the Qur'an. Consequently, we cannot interpret his first coming as a sign of the Day of Judgment. What this verse actually indicates is that Jesus (as) will come back to earth towards the end of time, that is to say, during the last period of time before the Day of Judgment and this will be a sign for the Day of Judgment. Allah surely knows the best. The Arabic of the verse "He is a Sign of the Hour" is "Innahu la ‘ilmun li’s-sa’ati…" Some people interpret the pronoun "hu" (he) in this verse as the Qur'an.

However, the preceding verses explicitly indicate that Jesus (as) is mentioned in the verse: "He is only a slave on whom We bestowed Our blessing and whom We made an example for the tribe of Israel"3 In Sahih Muslim, it is also stated that the ahadith in which it is said that the Prophet Jesus (as) will descend amongst people at the end of time have reached the degree of being mutawatir, i.e. narrated by so many people in each generation that it is not possible to have any doubt of their authenticity, and that it is counted as one of the major signs of the Day of Rising. (Sahih Muslim, 2/58)

Hudhayfah ibn Usayd al-Ghifari said, "The Messenger of Allah (saas) came to us all of a sudden as we were (busy in a discussion). He said: ‘What are you discussing?’ We said: ‘We are discussing the Last Hour.’ Thereupon he said: ‘It will not come until you see ten signs before it’ – and (in this connection) he made mention of the smoke, the Dajjal, the beast, the rising of the sun from the west, the descent of ‘Isa the son of Maryam (as), Yajuj and Majuj, and landslides in three places, one in the east, one in the west and one in Arabia at the end of which fire will burn forth from the Yemen, and drive people to the place of their assembly." (Sahih Muslim)

(4) Another verse indicating the second coming of the Jesus (as) is the following;

When the angels said, "Maryam, your Lord gives you good news of a Word from Him. His name is the Messiah, ‘Isa, son of Maryam of high esteem in this world and the hereafter, and one of those brought near. He will speak to people in the cradle, and also when fully grown, and will be one of the righteous," she said, "My Lord! How can I have a son when no man has ever touched me?"

He said, "It will be so. Allah creates whatever He wills. When He decides on something He just says to it, ‘Be!’ and it is. He will teach him the Book and Wisdom, and the Torah and the Injil…" (Surah Al ‘Imran: 45-48)

In the verse, it is heralded that Allah would instruct Jesus (as) about the Injil, the Torah and the "Book." No doubt, this book in question is very important. We come across the same expression in the Surat al-Ma'idah 110:

Remember when Allah said: "‘Isa, son of Maryam, remember My blessing to you and to your mother when I reinforced you with the Purest Spirit so that you could speak to people in the cradle and when you were fully grown; and when I taught you the Book and Wisdom, and the Torah and the Injil; and when you created a bird-shape out of clay by My permission…" (Surat al-Ma'idah: 110)

When we analyze the "Book" in both of the verses, we see that it may indicate the Qur'an. Primarily, there is only one known divine book on the earth apart from the Torah, the Zabur and the Injil. Besides, in another verse in the Qur'an, next to the Torah and the Injil, the word "Book" is used to indicate the Qur'an.

Allah, there is no god but Him, the Living, the Self-Sustaining. He has sent down the Book to you with truth, confirming what has there before it. And He sent down the Torah and the Injil, previously, as guidance for mankind, and He has sent down the Furqan (the Criterion of judgment between right and wrong). (Surah Al ‘Imran: 2-4)

In this case, we may well consider that the third book which will be taught to Jesus (as) will be the Qur'an and we could assume that this will be possible only if he comes to earth at the end of time. Jesus (as) lived 600 years before the revelation of the Qur'an and it is unlikely that he knew the Qur'an before it was revealed. In this case, that he will learn the Qur'an during his second sojourn on earth could be a reasonable explanation. This is also explained in a hadith(singular of ahadith):

Abu Hurairah (ra) narrated that Allah's Messenger, peace be upon him, said, "By the One in Whose hand is my self, definitely the son of Maryam will soon descend among you as a just judge, and he will break the cross, kill the pig and abolish the jizyah, and wealth will be so abundant that no one will accept it, until a single prostration will be better than the world and everything in it. (Sahih al-Bukhari)

The ‘ulama (Islamic scholars) say that the meaning in this hadith of his acting as a just judge/ruler is that he will judge by the shari’ah of Islam, i.e. by the judgments in the Book of Allah, the Qur’an, and in the Sunnah of the Last Messenger of Allah, Muhammad, may Allah bless him and grant him peace. Allah surely knows best. As seen, verses on Jesus' (as) return to the earth are very explicit and remarkable. No similar statements are made for any other prophet mentioned in the Qur'an. Furthermore, no other prophet is referred to as "a Sign of the Hour" and no statement used for any other prophet in the Qur'an includes any connotation implying their return to the earth. However, all these statements are used for Jesus (as). The meaning of this is very clear.

There are Other Examples of People in the Qur'an Who Left the World and Then Returned After Hundreds of Years

A man who was resurrected after a century

One of these people is a man who remained dead for a century. This is related in Surat al-Baqarah:
Or the one who passed by a town which had fallen into ruin? He asked, "How can Allah restore this to life when it has died?" Allah caused him to die a hundred years then brought him back to life. Then He asked, "How long have you been here?" He replied, "I have been here a day or part of a day." He said, "Not so! You have been here a hundred years. Look at your food and drink - it has not gone bad - and look at your donkey so We can make you a Sign for all mankind. Look at the bones – how We raise them up and clothe them in flesh." When it had become clear to him, he said, "Now I know that Allah has power over all things." (Surat al-Baqarah: 259)

In the verses given in the previous pages, there is mention of the fact that Jesus (as) did not die but was "taken back." In the verse above, the man, however, definitely died. Consequently, even a dead person can rise again by the will of Allah. This is explicitly related in the Qur'an. There are similar other examples in the Qur'an.

Companions of the Cave awoke after years

Another example is related in the story of the "Companions of the Cave" related in Surat al-Kahf. Allah relates the story of young men who were compelled to take refuge from the cruel tyranny of the emperor of the time in a cave. It is related that they fell asleep and were woken up after years of sleep. The related verses follow:

When the young men took refuge in the cave and said, "Our Lord, give us mercy directly from You and open the way for us to right guidance in our situation." So We sealed their ears with sleep in the cave for a number of years. (Surat al-Kahf: 10-11)

You would have supposed them to be awake whereas in fact they were asleep. We moved them to the right and to the left, and at the entrance, their dog stretched out its paws. If you had looked down and seen them, you would have turned from them and run and have been filled with terror at the sight of them.

That was the situation when we woke them up so they could question one another. One of them asked, "How long have you been here?" They replied "We have been here for a day or part of a day." They said, "Your Lord knows best how long have you been here. Send one of your number into the city with this silver you have, so he can see which food is purest and bring you some of it to eat. But he should go about with caution so that no one is aware of you." (Surat al-Kahf: 18-19)

The Qur'an does not explain exactly how much time the young men spent in the cave. Instead, the duration of this period is implied by the words "for a number of years." People’s guess at this period however was rather high: 309 years. Allah says:



They stayed in their Cave for three hundred years and added nine.

Say: "Allah knows best how long they stayed. The Unseen of the heavens and the earth belongs to Him. How perfectly He sees, how well He hears! They have no protector apart from Him. Nor does He share His rule with anyone." (Surat al-Kahf: 25-26)

Surely, what matters here is not whether this period is short or long. The point is, Allah takes some people back, either by making them sleep, or simply making them die from this life for a particular period and then revives them. Just like people waking from a dream, Allah gives them life again. Jesus (as) is one of these people and, at due time, he will live again in this world. After fulfilling his task, he will die just like any other human being in accordance with the commandment of the verse in which He said: "On it you will live and on it you will die and from it you will be brought forth." (Surat al-A’raf: 25)

[Qurratulain]

Jesus(as) In the Risale-i Nur Collection

In the Risale-I Nur collection, a Qur'anic commentary written by Said Nursi, also known as Bediuzzaman (the Wonder of the Age), one of the greatest Islamic scholars of the 20th century, there is extensive reference to the end of time and the second coming of Jesus (as).

It is a fact that today Muslim communities embrace different thoughts. However, a great number of Muslims from various cultures agree that Bediuzzaman was one of the greatest scholars of the 13th century (Muslim Calendar). That is why the detailed descriptions of the end of time by Bediuzzaman are of great importance for all Muslims.

In his explanations regarding the end of time, Bediuzzaman states that two philosophical movements, described as serious endeavors to establish disbelief, would cause disorder on earth. The first one will be a covert threat to Islam while the second class of movements will openly reject the existence of Allah. The second current is materialist and naturalist understandings that affirm that matter is an absolute being, which has existed since eternity and which will exist until eternity. The two movements further hold that living beings accidentally came into existence from non-living matter. (Naturalism is known as the philosophical dimension of Darwin's theory of evolution.)

This definition surely provides the basis of all ideologies denying the existence of Allah. Since early times, materialists opposed all religions revealed by Allah, fought against their supporters, oppressed people, waged wars and opened the way to every sort of degeneration in society.

Jesus (as), too, in his second coming to earth, will struggle against these materialist and naturalist movements and, by the will of Allah, will gain victory over them. Bediuzzaman draws attention in his books to the materialist movement:

The Second Current: A tyrannical current born of Naturalist and Materialist philosophy will gradually become strong and spread at the end of time by means of materialist philosophy, reaching such a degree that it denies God. (Mektubat, p.53)

Bediuzzaman heralds that Jesus (as) will come to earth at such a period when disbelief will dominate the earth. As stated in the following words of Bediuzzaman, in his second coming to earth, Jesus (as) will rule with the Qur'an and eliminate all bigotry in Christianity. Uniting against disbelief, Christians who have embraced Islam and Muslims will prevail over the disbelieving ideologies by the guidance of the Qur'an. The related section in the Risale-i Nur follows:

At that point when the current appears to be very strong, the religion of true Christianity, which comprises the collective personality of Jesus (Upon whom be peace), will emerge. That is, it will descend from the skies of Divine Mercy. Present Christianity will be purified in the face of that reality; it will cast off superstition and distortion, and unite with the truths of Islam. Christianity will in effect be transformed into a sort of Islam. Following the Qur’an, the collective personality of Christianity will be in the rank of follower, and Islam, in that of leader. True religion will become a mighty force as a result of its joining it. Although defeated before the atheistic current while separate, Christianity and Islam will have the capability to defeat and rout it as a result of their union. Then the person of Jesus (Upon whom be peace), who is present with his human body in the world of the heavens, will come to lead the current of true religion, as, relying on the promise of One Powerful Over All Things, the Bringer of Sure News has said. Since he has told of it, it is true, and since the One Powerful Over All Things has promised it, He will certainly bring it about. (Mektubat, p. 53-54)

In all his descriptions of the second coming, Bediuzzaman indicates that Jesus (as) will remove all the systems of disbelievers in that period. He further adds that he will receive great support from Muslims. Jesus (as) will act as a Muslim and pray behind the imam of the Muslims, and work together with the right-acting people from the Islamic world, and will assume leadership in spreading the Qur'an and its teachings, and remove the ongoing violence of the system of the disbelievers:

It will be the truly pious followers of Jesus who will kill the gigantic collective personality of materialism and irreligion which the Dajjal will form —for the Dajjal will be killed by Jesus’ (PUH) sword— and destroy his ideas and disbelief, which are atheistic. Those truly pious Christians will blend the essence of true Christianity with the essence of Islam and rout the Dajjal with their combined strength, in effect killing him. The narration: "Jesus (Peace be upon him) will come and will perform the obligatory prayers behind the Mahdi and follow him," alludes to this union, and to the sovereignty of the Qur’an and its being followed.(ªualar, p.493)

)How Can We Recognize Jesus (as)?

Who Will Be Able to Recognise Jesus (as)?

In earlier chapters, that Jesus (as) did not die and was raised up to the presence of Allah and that he will come back to earth are explained in the light of the verses from the Qur'an. After everything that has been said so far, the following question occurs to one's mind: "How will we recognize Jesus (as) when he comes back to the world and which of his attributes will make him recognizable?" At this stage, the unique sources we can refer to are, again, the Qur'an and the authentic Sunnah.

The Qur'an, either in the verses or in particular stories, provides us various explanations regarding the past prophets. Many common attributes of the prophets and of the true believers are mentioned in the Qur'an. Furthermore, it is also possible to find all the attributes of the believers in the verses. In this context, the superior attributes of Jesus (as) related to faith are also discernible in the Qur'an. Accordingly, referring to the Qur'an, sincere believers can assess these superior attributes observable on him and accordingly recognize him.

At this point, one has to keep in mind that recognizing Jesus (as) may not be possible for everyone. Bediuzzaman Said Nursi states the following about this subject:

When Jesus (Upon whom be peace) comes, it is not necessary that everyone should know him to be the true Jesus. His elect and those close to him will recognize him through the light of belief. It will not be self-evident so that everyone will recognize him. (Mektubat, p.54)

As Beduuzzaman also agrees, during the early years of his second coming, the people knowing Jesus (as) will be limited to the small group of people who are close to him. Furthermore, this will only be possible by "the light of belief". Of course this phrase needs further explanation: "The light of belief" is the comprehension granted by Allah to those who believe in the existence and unity of Allah and who observe the commands of the Qur'an. With such comprehension, believers can evaluate situations precisely and grasp the details of the events with no difficulty. As the Qur'an informs us, believers are those people who ponder upon everything surrounding them and thus never miss the details or subtle aspects of things. Indeed, Allah informs man that He will grant discrimination (to judge between right and wrong) to those who reflect upon each thing in an endeavor to comprehend the greatness and might of Allah and to those who have fear for Him:

You who believe! If you have taqwa of (heed) Allah, He will give you discrimination and erase your bad actions from you and forgive you. Allah's favor is indeed immense. (Surat al-Anfal: 29)

Thus, those who will recognize Jesus (as) during his second coming and adhere to him will actually be the ones who believe in Allah and the Qur'an, and think deeply over things. Bediuzzaman Said Nursi, too, draws attention to this issue:

In fact, although when Jesus (Peace be upon him) comes he himself will know he is Jesus, not everyone will know. (ªualar, p.487)

Which Attributes of Jesus (as) Make Him Recognisable?

As mentioned above, referring to the Qur'an in search of finding answers to these questions, we should first look for the attributes common to all the prophets related in the Qur'an. Thus, the way to recognize Jesus (as) would be to examine the attributes of the prophets. Surely, there are hundreds of them. However, in this section we will emphasize the most apparent attributes that are immediately evident.

1. He is different from other people because of his exceptional moral values

Like all other prophets chosen by Allah to proclaim His message to mankind, Jesus (as) is known for his excellent moral values. The most distinctive attribute of Jesus (as) is his exemplary person, immediately discernible in the society he lives in. He, indeed, has an exemplary character, unprecedented in nature and striking to anyone at first sight. An extremely committed, courageous and strong person, a manifestation of the trust he puts in Allah and his pure faith in Him. With such traits, he has a profound influence on everyone. This superiority, a shared attribute of all prophets, is related in the verse:


This is the argument We gave to Ibrahim (Abraham) against his people. We raise in rank anyone We will. Your Lord is All-Wise, All-Knowing. We gave him Ishaq (Isaac) and Ya'qub (Jacob), each of whom We guided. And before him We had guided Nuh (Noah). And among his descendants were Dawud (David) and Sulayman (Solomon), and Ayyub (Job), Yusuf (Joseph), Musa (Moses) and Harun (Aaron). That is how We recompense the good-doers. And Zakarriyya (Zachariah), Yahya (John), ‘Isa (Jesus) and Ilyas (Elijah). All of them were among the righteous. And Isma’il (Ishmael), al-Yasa’ (Elisha), Yunus (Jonah) and Lut (Lot). All of them We favoured over all beings. And some of their forebears, descendants and brothers; We chose them and guided them to a straight path. (Surat al-An’am: 83-87)


That Allah granted superior attributes to the prophets is expressed precisely in the verse above. There are many other examples narrated in the Qur'an. The statements below inform us of the superior traits granted to the prophets:

Ibrahim was a community in himself. (Surat an-Nahl: 120)

And remember Our slaves Ibrahim, Ishaq and Ya'qub, men of true strength and inner sight. (Surah Sad: 45)

In Our eyes they are among the best of chosen men. (Surah Sad: 47)

We gave knowledge to Dawud and Sulayman who said, ‘Praise be to Allah who has favored us over many of His slaves who are believers…’ (Surat an-Naml: 15)

Jesus (as) is also one of the chosen prophets of Allah. Allah states the following about him:

These Messengers: We favored some of them over others. Allah spoke directly to some of them and raised up some of them in rank. We gave clear Signs to ‘Isa, son of Maryam, and reinforced him with the Purest Spirit. (Surat al-Baqarah: 253)

2. He will be recognized by the expression on his face which is only seen in Prophets

Allah informs us in the Qur'an that the superiority of those whom He has chosen can be in terms of their knowledge and as well as that in terms of physical strength:

...He said, "Allah has chosen him over you and favored him greatly in knowledge and physical strength. Allah gives kingship to anyone He wills. Allah is All Encompassing, All-Knowing. (Surat al-Baqarah: 247)

Granted with wisdom, physical strength, knowledge and perfection of character, Jesus (as) will have a facial expression only seen in prophets. His strong fear of Allah and the light of his steadfast faith will all be apparent in his face. This expression on his face will at once distinguish him from others and people who see him will immediately notice that they are meeting someone quite superior. Surely, not everyone will agree with this. Out of rage and pride, it is likely that some people will disregard this superiority. Despite feeling it deep inside, they may feign ignorance, perceiving his presence as a threat to their existence. Only those having sincere faith will comprehend this superiority and have an appreciation of it.

Allah informs us that Jesus (as) is "of high esteem in the world and the hereafter, and one of those brought near…" (Surah Al ‘Imran: 45) Thus, Jesus (as) will be known to those people surrounding him for the honor and excellence only seen in those chosen by Allah.

3. He has an outstanding wisdom and decisive speech

That is Allah's guidance. He guides by it those of His slaves He wills… (Surat al-An’am: 89)

Throughout history, Allah communicated His messages and revelations by His messengers. He also granted wisdom to these messengers: a decisive and highly pertinent style in speaking, exemplary manners in enjoining right actions and in forbidding evil, are all attributes common to the prophets. In the Qur'an, Allah also draws attention to the wisdom granted to each prophet. For instance, for the prophet Dawud (as), Allah states: "…We gave him wisdom and decisive speech." (Surah Sad: 20) It is similar for the prophet Yahya (as): "Yahya, …We gave him judgment while still a child." (Surah Maryam: 12) About Musa, Allah informs us: "And when he reached his full strength and maturity, We gave him judgment and knowledge" (Surat al-Qasas: 14) Another relevant verse follows: "We gave Luqman wisdom: 'Give thanks to Allah.' (Surah Luqman: 12). Similarly, Allah relates: "We gave the family of Ibrahim the Book and Wisdom..." (Surat an-Nisa: 54)

In accordance with the verse, "He gives wisdom to whomever He wills and whoever has been given wisdom has been given great good," (Surat al-Baqarah: 269), Allah rewarded all the prophets. This reward also holds true for Jesus (as) as we learn from the Qur'an:

Remember when Allah said, ‘‘‘Isa, son of Maryam, remember My blessing to you and to your mother when I reinforced you with the Purest Spirit so that you could speak to people in the cradle and when you were fully grown; and when I taught you the Book and Wisdom, and the Torah and the Injil. (Surat al-Ma’idah: 110)

And when ‘Isa came with the Clear Signs, he said, "I have come to you with Wisdom and to clarify for you some of the things about which you have differed. Therefore have taqwa of (heed) Allah and obey me." (Surat as-Zukhruf: 63)

In the light of these verses, we can conclude that a particular attribute of Jesus (as), which will enable us to recognize him, will be his decisive, highly pertinent and striking speech. As in all other issues, a decisive manner of speaking is a striking attribute common to the prophets. Believers who adhere to the Qur'an as a guide to the truth grasp that the speech of Jesus (as) has "the power granted" (Surat al-Kahf: 91) exclusive to messengers chosen by Allah. The wisdom he displays, the flawless diagnoses he makes, the intelligent solutions he brings will be the clear signs of a special gift granted by Allah. Nobody around him will be able to display such excellence, which will make his superiority even more evident.

4. He is very reliable

Each messenger introduced himself to the community to whom they were sent by saying: "I am a faithful Messenger to you." (Surat ash-Shua'ra: 107) This reliability of the messengers is an outcome of their strict adherence to the Book and religion of Allah and to the obligations set by Him. They meticulously observe the boundaries of Allah and never deviate from His righteous path. Only intending to attain the good pleasure of Allah, they never submit to anyone. In the Qur'an, Allah draws our attention to this attribute of the prophets. For instance, Musa (as) introduced himself to the community among whom he lived as follows:

Before them We put Pharaoh’s people to the test when a noble Messenger came to them, saying, "Hand over to me the slaves of Allah. I am a trustworthy Messenger to you." (Surat ad-Dukhan: 17-18)

No doubt, the communities generally failed to appreciate this important attribute of the messengers. Furthermore, declining to abandon the ignorant way of living in which they indulged and refusing to live by the true religion to which the messengers summoned them, they usually showed intolerance towards them. Only after some time did they conceive the messengers to be trustworthy. The prophet Yusuf (as) is a good example. He was tested with difficulties for an extended period; first he was sold as a slave and then imprisoned for a long time. By the will of Allah, when the due time arrived, however, he was recognized as a trustworthy person by people, and the king put him in charge of the state treasury:

The King said, "Bring him to me straight away! So I may draw him very close to me." When he had spoken with him, he declared, "Today you are trusted, established in our sight!" (Surah Yusuf: 54)

These attributes of the prophets mentioned in the Qur'an will also be observable in Jesus (as). On his second coming to the earth, as a never-changing law of Allah, he will be known for his trustworthiness. Allah will provide His help to him, as He did to all the other prophets and his trustworthiness will be made manifest in due course.

5. He is under the protection of Allah

Our Word was given before to Our slaves, the Messengers, that they would certainly be helped. It is Our army which will be victorious. (Surat as-Saffat: 171-173)

Allah granted superiority to His messengers over other people. He gave them the might to defeat their enemies and protected them against all their plots. Be it at the stage of taking a decision or putting a plan into practice, Allah always supported them.


Another sign for believers who are waiting for Jesus (as), the Messenger of Allah, is his gift of making everything he does a success. His judgments, for instance, or the methods he employs, all bring remarkable results for himself as well as to the people around him. Truly, some events appearing to be against the good of the public will soon prove to be just the contrary. Such occurrences will indicate the pertinence of his judgments. That is because Allah assured his Messengers that, under all circumstances, they will prevail. So this second coming of Jesus (as) will be very different from the first, since the second will be under the victorious banner of Islam. This promise ensures the overall success Jesus (as) will attain in his mission.

Indeed, this will be so clear that it will inevitably attract the attention of the believers following him. Meanwhile, his enemies will notice the extraordinary nature of this situation as well. However, they will fail to recognize that this is the clear guidance of Allah. That his progress always brings good will remain a mystery for them. That is simply because their main objective in life is to overcome this distinguished person whom they see as "an ordinary human being like themselves." However, as stated in the verse, "Then We will rescue Our Messengers and those who have faith as well. It is incumbent upon Us to rescue the believers." (Surah Yunus: 103) Allah will render all their efforts useless and help His messenger. The plots made or the struggles waged against him will never succeed.

6. He does not ask for any reward in return for his services

All the prophets referred to in the Qur'an rendered their services in the way of Allah without asking for any reward in return. The only gain they asked was the good pleasure of Allah. No worldly gain, no benefit did they request from anyone. One of the verses extolling this virtue of the Messengers is as follows:

My people! I do not ask for a wage for it. My wage is the responsibility of Him who brought me into being. So will you not use your intellect? (Surah Hud: 51)

This virtue common to all the messengers will also be apparent in Jesus (as). In his second coming, he will call people all over the world to the true religion of Allah. Yet, he will aim at no worldly gain in return. Like all other messengers referred in the Qur'an, he will pursue Allah's good pleasure desiring to be rewarded by Him. This trait of his will earn him a reputation in society. Yet, one should also keep in mind that, as in all other aspects, only the believers will recognize and treasure this trait of his. Furthermore, although his enemies recognize him, it is completely possible that they may spread slanders about him, which is a repetition of what other prophets experienced in the past. Most probably, these slanders may include "that he is trying to pursue his own personal benefit." Still, Allah will prove the groundless nature of these slanders and help him, just as He guides him in all his deeds.

7. He is compassionate and full of mercy towards the believers

Another attribute peculiar to the messengers is their "compassionate and merciful" nature towards the believers. Being gentle and merciful to the believers following them, all the messengers strove to improve the characters of the believers for their well-being both in this world and the next. The most distinctive attribute of Jesus (as) will be his mercy towards the believers. Allah relates this attribute as exemplified in the Last of the Messengers Muhammad (saas), but which is common to all messengers, as follows:

A Messenger has come to you from among yourselves. Your suffering is distressing to him; he is deeply concerned for you; he is gentle and merciful to the believers. (Surat at-Tawbah: 128)

Jesus (as) will also have "deep concern" for the believers surrounding him. This extreme sincerity inherent in his being will provide one of the concrete evidences that he is the real Jesus (as).

He Will Have No Relatives, Family or Acquaintances on Earth

Jesus (as) will be recognizable by the attributes mentioned in the Qur'an. However, there will be other factors disclosing his identity. No doubt, one of them will be the fact that he will have no relatives, family or acquaintances on earth. Indeed, no one will know him when he comes to earth for the second time. Not a single person will come out and say "I have known him for a long time, I saw him when…" simply because the people who knew him lived and died 2,000 years ago. Thus, no one will have witnessed his birth, childhood, youth or adulthood. Nobody will know a single word about him.

As explained in earlier sections of the book, Jesus (as) came into existence by the command of Allah, the command "Be!" After millennia, it is very natural that he will have no relatives on earth. Allah draws an analogy between his situation and that of Adam when He states:


The likeness of ‘Isa in Allah's sight is the same as Adam. He created him from earth and then He said to Him: "Be!" and he was. (Surah Al ‘Imran: 59)

As mentioned in the verse, Allah gave the command "Be!" to Adam and he was accordingly created. The way Jesus (as) came into existence for the first time also occurred in the same way although he had a mother. Adam had no parents and neither will Jesus (as) at his second coming.


Chapter 7
Conclusion

In the history of mankind, that Jesus (as) will be sent back to earth for a second time by Allah is surely a divine favor to all humanity. Only a minority of people will enjoy this occasion. He will then be a blessed "savior" sent to all mankind. Indeed, in times when violence and disorder were increasingly experienced in the world, human beings begged a "helper" from Allah. Accordingly, Allah responded to their plea:

What reason could you have for not fighting in the Way of Allah – for those men, women and children who are oppressed and say, "Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!"? (Surat an-Nisa: 75)

As mentioned earlier, the "savior" in our time is the penetration of the Qur'anic values to our souls and society. Upon his second coming, Jesus (as) will wholeheartedly adhere to these revealed values favored by Allah and strive purely to spread them to people all over the world.

The knowledge of unseen and future events is something only known to Allah. Yet, it is certain that those who expect this blessed period and this person must at that time undertake important obligations. Just as Jesus (as) will protect and guide all believers, the believers will also have to give wholehearted support to Jesus (as) and help him in the services he renders for the sake of Allah. This time, in other words, during his second coming, believers should never make him ask again, "Who will be my helpers to Allah?" (Surah Al ‘Imran: 52) Otherwise, one will feel deep regret and torment both in this world and hereafter. Allah clearly threatens those who are ungrateful:

Then we sent our Messengers one after another, at intervals. Each time its Messenger came to a community they called him a liar so We made them follow one another too and turned them into myths and legends. Away with the people who have no faith! (Surat al-Muminun: 44)

On the other hand, those who follow him, who provide him sincere support and adopt the revealed values brought by him may well hope to earn the good pleasure, mercy and eternal paradise of Allah. This is a definite promise and good tidings given by Allah:

Allah has sent down a reminder to you, a Messenger reciting Allah's Clear Signs to you to bring those who have faith and do right actions out of the darkness into the Light. Whoever has faith in Allah and acts rightly, We will admit him into Gardens with rivers flowing under them remaining in them timelessly, for ever and ever. Allah has provided for him excellently! (Surat at-Talaq: 11)
We are grateful to Allah, the Almighty, Who will honor such of His slaves as He wills on such a great occasion as the second coming of Jesus (as) and grant them this important opportunity to gain merit for their lives in the hereafter.
>And peace be upon the Messengers. And praise be to Allah, the Lord of all the worlds! (Surat as-Saffat: 181-182)

[Arsalan]

JazakAllah for that , just to connect it with another thread on the same topic

http://www.ummah.com/forum/showthrea...t=Jesus+return