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JESUS (PBUH) DID NOT DIE - Harun Yahya

JESUS (PBUH) DID NOT DIE

And [on account of] their saying: "We killed the Messiah, Jesus son of Mary, 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.
(Qur'an, 4:157)



THE PROPHET JESUS (PBUH) IN THE HADITH

he facts that the Prophet Jesus (pbuh) is alive in Allah's Presence and that he will return to Earth in the End Times appears in some detail in the hadith collections, among them al-Shaybani's Taysir al-Usul ila Jami' al-Usul; Imam Maliki's Al-Muwatta'; the Sahihs of Ibn Khuzayma and Ibn Hibban; and the Musnads of Ibn Hanbal and al-Tayalisi, regarded as the greatest sources of the most reliable hadith. Furthermore, many Islamic scholars have carried out research and studies on these facts and have written books and treatises on them. These are also invaluable sources.

Heading the list of these great Islamic scholars is Abu Hanifa, the founder of the Hanafi legal school. Some of the other Islamic scholars who hold these views are listed below:

-Imam Abu Mansur Muhammad al-Maturidi, who, while studying the hadith regarding Jesus (pbuh), stated that the Prophet Jesus (pbuh) would return to Earth and destroy the antichrist.88

-Al-Ajuri, regarded as one of the first experts on the Qur'an, stated that Jesus (pbuh) will return to Earth in the End Times, for which reason the report must be believed.89

-Ibn Hazm stated that the report that Jesus (pbuh) would return is reliable.90

- Al-Pazdavi drew attention to the fact that reports of Jesus' (pbuh) second coming are openly revealed in many verses and hadith.91

- An-Nasafi stated that this event was one of the major signs of the Day of Judgment.92

- Saduddin al-Taftazani stated that the hadith about this event are completely trustworthy.93

- Ibn al-'Arabi reported that even though more than a thousand years has passed since Jesus' (pbuh) birth, he is alive in body and soul in Allah's Presence.94

- Al-Qurtubi wrote that he believes in the second coming of Jesus (pbuh) and indicated many trustworthy hadith to back up this belief.95

-Imam Rabbani wrote: "Jesus (pbuh) will descend from the sky and will be a member of the Prophet Muhammad's (may Allah bless him and grant him peace) community. In other words, he will be one of his people and will abide by the Divine law."96

- Imam Abu Ja'far al-Tahawi, regarded as one of the most important Egyptian Hanafi scholars of his time, opined that the return of Jesus (pbuh) is a major sign of the End Times and stated the need to believe in this truth.97

- 'Ali al-Qari said that Jesus' (pbuh) second coming is a sign of the Day of Judgment and that when he returns, he will destroy the antichrist [spiritually]. According to al-Qari, belief in this report is obligatory, for the subject is fixed by a number of reports from the Prophet (may Allah bless him and grant him peace) and his followers.98

- In his book Maqalat al-Islamiyyin wa Ikhtilfa' al-Musallin (The Discourses of the Proponents of Islam and the Differences among the Worshippers), Abu al-Hasan al-Ash'ari said: "It is a requirement to believe in these elements on which the people of the hadith and the people of the Sunnah are agreed: in Allah, angels, the books, the prophets, the revelations received from Allah, and in the words of the Prophet (may Allah bless him and grant him peace) … that the antichrist will appear and that Jesus (pbuh) will destroy him [spiritually]."99

- Al-Bayadi draws attention to the fact that the second coming is one of the signs that the Day of Judgment is approaching, and that reliable hadith fully support this information.100

- Al-Suyuti reported that Jesus (pbuh) will come and rule with the law of the Prophet Muhammad (may Allah bless him and grant him peace).101

- Al-Alusi said that when Jesus (pbuh) returns, he will rule with the law of the Prophet Muhammad (may Allah bless him and grant him peace) and the Muslims will be his helpers.102

- Abu Munteha, an Islamic scholar from the Ottoman period, said it was right to believe in the return of Jesus (pbuh).103

-Al-Shinqiti, a modern commentator, wrote: "Both the Qur'an and the generally accepted Sunnah are proofs that Jesus (pbuh) is at this moment alive, that he will descend in the End Times, and that his coming is regarded as one of the signs of the Day of Judgment."104


Taken all together, these and many other hadith clearly show the full agreement among all Islamic scholars that the Prophet Jesus (pbuh) will come again. For example, in his Lawami, Muhammad ibn Ahmad al-Saffarini states that Islamic scholars are in agreement on the issue:

The community of the faithful agrees that Jesus (pbuh), the son of Mary, will return. No member of the people of the Divine law has opposed this element.105

In his commentary, Ruh al-Ma'ani fi Tafsir al-Qur'an, the great Islamic scholar Sayyid al-Alusi cited examples of the views of other Islamic scholars and said that the community is agreed on the return of the Prophet Jesus (pbuh), and that these statements were so well known as to attain the level of consensus. He also stated that belief in the coming of the Prophet Jesus (pbuh) was obligatory.106 106

The Hadith on the Prophet Jesus (pbuh) Are "Tawatur"

The hadith relating the Prophet Jesus' (pbuh) second coming are tawatur, a specialized term defined as "a tradition that has been handed down by a number of different channels of transmitters or authorities, hence supposedly ruling out the possibility of its having been forged."107 Generally reliable hadith are those which are reported by so many hadith experts that there is no room left for error. The Islamic scholar Sayyid al-Jurjani expounded on this concept as follows:

Generally reliable reports are those that attain such a level [of agreement] among the majority of narrators that, according to custom, it is [considered] impossible for so many reporters to agree on a falsehood. In that event, if the report's words and meaning are consistent, then this is known as the "reliability of the word." If there is agreement among all of them in both sense and meaning, but a conflict in words, then this is known as "conceptual reliability."108

In his Al-Tasrih fi ma Tawatara fi Nuzul al-Masih, the great hadith scholar Muhammad Anwar Shah Kashmiri wrote that the hadith about the Prophet Jesus' (pbuh) second coming are all reliable, and quotes 75 hadith and 25 works by the Prophet's (may Allah bless him and grant him peace) Companions and their disciples (Tabi'un).

The following explanation appears in 'Awn al-Ma`bud, one of the important texts in Sunan Abu Dawud:

The hadith reported from the Prophet (may Allah bless him and grant him peace) that Jesus (pbuh) will return from the sky in body and soul are trustworthy… This is the doctrine of the people of the Sunnah.109

Imam Muhammad Zahid al-Kawthari stated that the hadith about the Prophet Jesus' (pbuh) descent are trustworthy:

The hadith regarding Jesus' (pbuh) descent are "conceptually reliable." Each sound and beautiful hadith indicates a different meaning, yet all agree that Jesus (pbuh) will return. Nobody who has scented the odor of the knowledge contained within the hadith can possibly deny this truth… The hadith dealing with the appearance of the Mahdi and the antichrist, as well as with the second coming, have achieved such a high degree of trustworthiness that their truth is beyond all doubt. The fact that some scholastic theologians deem it obligatory to believe in hadith about the signs of the Day of Judgment, while they still have doubts as to whether a part of these hadith are reliable or not, stems from their insufficient knowledge of the hadith.110

We saw earlier that the great Islamic scholar Imam al-Suyuti stated that the Prophet Jesus (pbuh) is alive in Allah's Presence and will return in the End Times, at which time religious moral values will prevail over Earth. In his book Al-Hawi li al-Fatawa and the collection Nuzul 'Isa ibn Maryam Akhir al-Zaman, he considered all of the relevant hadith, after which he stated that these were trustworthy:

It cannot remain concealed from those who have studied the hadith at great length that all of the relevant hadith have achieved the level of trustworthiness. Therefore, just as the hadith about the awaited Mahdi are trustworthy and those concerning the antichrist have attained the level of trustworthiness, the hadith about the coming of Jesus (pbuh) are also trustworthy. 111

After analyzing and explaining these hadith, the scholar Ibn Kathir outlined his thoughts:

The prophetic hadith reliably report when and where Jesus (pbuh) will return … The reliable and trustworthy hadith about when Jesus (pbuh) will return to Earth in his physical body cannot be interpreted in any other manner. Therefore, everyone who has the slightest faith and conscience must believe that Jesus (pbuh) will return to Earth…112

Furthermore, many great Islamic commentators and scholars share the view that the hadith dealing with the Prophet Jesus (pbuh) being alive in Allah's Presence and his return, as well as those dealing with the antichrist and the Mahdi, are trustworthy. Among them are Ibn 'Atiyya, author of Al-Bahr al-Muhit; Imam al-Hafiz ibn Hajar, author of Fath al-Bari; Imam Ibn Rushd, author of Sharh Sahih al-Bukhari; Sheikh al-Ghumari, author of 'Aqidat Ahl al-Islam fi Nuzul 'Isa 'alayhi al-Salam; and Ja'far al-Kattani, author of Nazm al-Mutanathir fi al-Hadith al-Mutawatir.

Accounts in the Hadith About the Prophet Jesus (pbuh)


On the Day the Hour arrives, that Day they will be split up. As for those who believed and did right actions, they will be made joyful in a verdant meadow.
(Surat ar-Rum:14-15)

Our Prophet (may Allah bless him and grant him peace) received news of the Unseen directly from Allah:

He [Allah] is the Knower of the Unseen and does not divulge His secrets to anyone – except a messenger with whom He is well pleased, and then He posts sentinels before him and behind him. (Surat al-Jinn:26-27)

Our Lord reveals that He sent knowledge to the Prophet Muhammad (may Allah bless him and grant him peace) in his dreams:

Allah has confirmed His messenger's vision with truth: "You will enter the Sacred Mosque [Masjid al-Haram] in safety, Allah willing, shaving your heads and cutting your hair without any fear." He knew what you did not know and ordained, in place of this, an imminent victory. (Surat al-Fath:27)

As can be seen, our Lord imparted pieces of concealed knowledge to our Prophet (may Allah bless him and grant him peace) in order to provide him and his Companions with His support and help. Some of his Companions witnessed some of these concealed things. They reported how he conveyed these concealed things to them. Sahih al-Bukhari and Sahih Muslim, reported from 'Umar ibn al-Khattab and Hudhayfa, and Imam Ahmad and Imam Muslim reported from Ibn Zayd al-Ansari, that:

The Prophet (may Allah bless him and grant him peace) … gave us news of all the past and future events in this address, taught them to us, and had us learn them by heart.113

Hudhayfa al-Yamani said:

I swear to Allah that the Prophet (may Allah bless him and grant him peace) gave us news of the wickedness that would come until the end of the world, as well as the names of more than three hundred leaders who would produce that wickedness, with their fathers' names and those of their tribes.114


You are the best nation ever to be produced before humanity. You enjoin the right, forbid the wrong,and believe in Allah...
(Surah Al ‘Imran:110)

A large part of our Prophet's (may Allah bless him and grant him peace) reports about the future contains information about the second coming. When these hadith about the Prophet Jesus (pbuh) are examined, we notice that despite their large numbers, all of them agree with each other. When their information is examined, we see that they all contain similar reports that the Prophet Jesus (pbuh) will return to Earth, rule the people with the Qur'an, will make the antichrist ineffective, cause true religious moral values to prevail on Earth, and usher in an era of peace and abundance for the whole world. Another noteworthy feature of these hadith is that they have been reported by a large number of witnesses. Indeed, this is why they are considered mutawatir, for so many people have reported them that they cannot possibly be false. The number of witnesses relating hadith regarding the Prophet Jesus (pbuh) is greater than fifty. These include:

Anas Ibn Malik, Qatada, 'A'isha, Abu Hurayra, 'Imran ibn Husayn, Nafi' ibn 'Utba, Abu Barza, Abu Dharr al-Ghifari, Qaysan, 'Uthman ibn al-'As, Jabir ibn 'Abdullah, Abu Umama, Ibn Mas'ud, 'Abdulla ibn Amr, Samura ibn Jundub, Nawwas ibn Sam'an, Abd al-Rahman ibn 'Awf, Hudhayfa ibn al-Yamani, Abu al-Asas as-Sanani, Abu Umama al Bahili, Abu al-Darda', Abu Rafi', Abu Sa'id al-Khudri, Al-Hakam ibn 'Amr al-Ghifari, Rabi' ibn Anas, and 'Ammar ibn Yasir, may Allah be pleased with all of them.


Statements from the Companions and the Later Generations

The Companions are very valuable believers who attained the honors of being alongside and being taught by the Prophet (may Allah bless him and grant him peace). Thus, their statements regarding the verses about the Prophet Jesus (pbuh) contain information of what the Prophet (may Allah bless him and grant him peace) taught them about this unique prophet. When we examine their statements about the relevant verses, we notice that all of them believed that the Prophet Jesus (pbuh) was not dead and would return to Earth. Some of these statements are as follows:

-Referring to Surah Al 'Imran:46, Ibn Zayd said: "Jesus (pbuh) spoke to people while he was still in the cradle. When he [spiritually] destroys the antichrist, he will speak to people as an adult."115

-'Abdullah ibn 'Abbas said about Surat an-Nisa':159: "This verse is proof that Jesus (pbuh), son of Mary, will appear … All of the People of the Book will believe in him before his death."116

-Muhammad ibn 'Ali Abi Talib (also known as Ibn Hanafiyya), explained Surat an-Nisa':159 in these terms: "He will descend before the Day of Judgment. All Jews and Christians will believe in him."117

-Qatada expounded on the same verse, as follows: "When Jesus (pbuh) descends, all religions will believe in him and he will bear witness for them on the Day of Judgment."118 He stated about Surat az-Zukhruf:61 thus: "The appearance of Jesus (pbuh) is an indication of the Day of Judgment."119

-In explaining Surat an-Nisa':159, Abu Muhammad al-Madani said: "When Jesus (pbuh) descends to Earth, he will [spiritually] destroy the antichrist…."120

-Al-Hakam ibn 'Amr al-Ghifari explained Surat an-Nisa':159 in the following words: "At the moment when Jesus (pbuh) son of Mary descends, all of the People of the Book will believe in him."121

-Al-Hasan al-Basri made the following comment: "I swear to Allah that Jesus (pbuh) is at this moment alive in Allah's Presence, and that everyone will believe in him when he returns." With regard to Surat an-Nisa':159, he said: "Allah raised Jesus (pbuh) to His Presence. He will send him before the Day of Judgment as a holder of rank. Good and bad, all will believe in him."122 He also made a similar comment regarding Surat az-Zukhruf:61, saying that the meaning of the verse was that Jesus (pbuh) would return to Earth.123

-On the same subject, Ibn 'Abbas said: "In Surat az-Zukhruf:61, Allah indicates that Jesus (pbuh) will appear before the Day of Judgment."124

Islamic Scholars Regard the Coming of the Prophet Jesus (pbuh) as an Article of Faith

Almost all the works that elucidate articles of faith among the People of the Sunnah agree that the Prophet Jesus (pbuh) will return to Earth before the Day of Judgment, struggle and make the antichrist ineffective, and cause true religious moral values to prevail on Earth. In their analysis of the proofs presented in the Qur'an and the hadith, Islamic scholars inform us that the Prophet Jesus' (pbuh) second coming is an important article of faith. They explain the matter thus:

1. Allah has revealed that: "They did not kill him and they did not crucify him, but it was made to seem so to them" (Surat an-Nisa':157). In addition, Allah reveals in many other verses that Jesus (pbuh) is alive in His Presence and that he will come again. Islamic scholars agree that it is impossible to maintain any other position. For instance, Ibn Hazm emphasized that: "Anyone who says that Jesus (pbuh) was killed will either be someone who leaves the just religion or an unbeliever."125

2. The fact that the hadith on this subject are completely tawatur (trustworthy) and so clear is important evidence for Muslims. Furthermore, there is no hadith that asserts that Jesus (pbuh) will not return.

3. The hadith reported by Jabir ibn 'Abdullah: "He who denies the appearance of the Mahdi is inevitably blaspheming against what was revealed to the Prophet (may Allah bless him and grant him peace). He who denies the appearance of Jesus (pbuh), the son of Mary, has become an unbeliever. Someone who denies that the antichrist will appear is also inevitably an unbeliever," is another important piece of evidence. This hadith appears in such important Islamic sources as Sheikh Muhammad Parisa's Fusul-i Sitta, Ibn Ishaq's Kitab al-Ta`aruf li Madhhab Ahl al-Tasawwuf, Imam Suhayli's al-Rawd al-Unuf, and Imam Suyuti's Alamat al-Mahdi. Moreover, Abu Bakr explained the hadith in these terms: "It was revealed to us from Muhammad ibn Hasan, to him from Abu 'Abdullah al-Husayn ibn Muhammad, to him from Ibn Uways, to him from Malik ibn Abas, to him from Muhammad ibn Munkadir, and to him from Ibn Jabir."126

4. Another factor is the number and reliability of the hadith narrators regarding the second coming. Among these people are Abu al-Asas al-Sanani, Abu Rafi', Abu al-Aliya, Abu Umama al Bahili, Abu al-Darda', Abu Hurayra, Abu Malik al-Khudri, Jabir ibn 'Abdullah, Hudhayfa ibn Adis, Safina, Qatada, 'Uthman ibn al-'As, Nafi' ibn Kaysani, Al Walid ibn Muslim, 'Ammar ibn Yathir, and 'Abdullah ibn 'Abbas, may Allah be pleased with all of them.

Given this, Islamic scholars regard belief in the Prophet Jesus' (pbuh) second coming and his causing true religious moral values to prevail as major articles of faith.

The information considered thus far shows that the relevant hadith are sahih (reliable) and mutawatur (trustworthy). The information that they contain, as well as the accounts narrated by the Companions and analyses of Islamic scholars, leave no doubt that the Prophet Jesus (pbuh) will return to Earth. By Allah's will, this great miracle will occur and all people will, as a direct result, experience a most miraculous and beautiful period. (Allah knows the truth.)

 

Bediuzzaman Said Nursi also Stated that Jesus (Pbuh) Was Not Dead and Would Return Again to Earth

In his Risalat an-Nur collection the great Islamic scholar, regarded as the mujaddid (renovator) of the Islamic 13th century, Bediuzzaman Said Nursi made important statements about the second coming to Earth of the Prophet Jesus (pbuh). He described, in the light of verses and hadith, how the Prophet Jesus (pbuh) would return to Earth in the End Times, how he will call on Christians to adhere to the values of the true faith by freeing themselves from superstitious beliefs and practices, how true Christians who follow the Prophet Jesus (pbuh) and Muslims will be allied together, and how, together with Hazrat Mahdi (pbuh), the Prophet Jesus (pbuh) will be instrumental in the moral values of Islam coming to rule the world.

However, these statements by Bediuzzaman are sometimes misunderstood and misconstrued. In particular, it is erroneously concluded from Bediuzzaman's references to the "collective personalities" of the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) that the blessed individual of the Prophet Jesus (pbuh) will not be coming at all. But Bediuzzaman's statements do not imply such a meaning. As is made explicit in several places in the Risalat an-Noor, Bediuzzaman said that the Prophet Jesus (pbuh) himself will return to Earth in the End Times.

Indeed, a definition of the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) as invisible forces, such as spiritual entities, spirits or meanings, would be at total odds with the law of Allah revealed in the verses of the Qur'an. No messenger or prophet has ever come in the form of a collective personality.

Much detailed information is provided in the Qur'an about the lives, struggles and messages of messengers sent to various communities. Until the very end of their lives they have called the people to whom they were sent to the true faith, warned them of Allah's punishment and bestowed the glad tidings of Paradise on believers. They responded to the pressure, traps and struggle against the true faith on the part of the deniers in their communities with fortitude and trust in Allah and called on them to live in a way that would be pleasing to Him. All this shows that no messenger has ever been sent as a spiritual personality, but rather as individuals.

This law of Allah that has applied for hundreds of years also applies, as it does to the rest of Islamic history, to the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh). However, like all the other prophets and messengers, the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will also have their collective personalities. We are told in the Qur'an that there have been communities of believers around all the prophets and messengers there have ever been, and that these have followed the true path shown by them. All the people who believed in the messengers and all their actions performed together with those messengers, constitute these messengers' collective personalities.

This can clearly be seen in the stories about the prophets in the Qur'an. For example, the people of our Prophet (may Allah bless him and grant him peace) represented his collective personality. But this formed on the condition of the Prophet's (may Allah bless him and grant him peace) existence. This will not change in the End Times. As Bediuzzaman has said, the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will personally exist as leaders of guidance at the head of the communities of believers accompanying them.

Therefore, in using the term "collective personality," Bediuzzaman Said Nursi used it in conformity with the law of Allah revealed in the Qur'an. In fact, in referring to his own students and works as a collective personality, Bediuzzaman Said Nursi was personally at its head.

The collective personality of the Risalat an-Nur includes those students that follow it as well as the works, but Bediuzzaman, the leader of the Nur movement, cannot be considered as distinct from it.

This will be better understood by an examination of the comments in the Risalat an-Nur about the second coming of the Prophet Jesus (pbuh):

1. It could only be a wondrous person with the power of miracles who could neutralize and change the way of the awesome antichrist, who will preserve himself through wonders, bestowed on him by Allah in order to lead him astray, such as magic, hypnotic powers, and spiritualism, and will spellbind everyone. And that person will be Jesus (pbuh), who is the prophet of the majority of mankind...127

In this passage, Bediuzzaman describes how the messiah antichrist who will appear in the End Times will seek to deceive people using various supernatural powers, but that this corruption will be totally eliminated with the second coming of the Prophet Jesus (pbuh):

The awesome antichrist, who will preserve himself through wonders, bestowed on him by Allah in order to lead him astray, such as magic, hypnotic powers, and spiritualism, and will spellbind everyone:

Bediuzzaman notes, in the light of the hadith of our Prophet (may Allah bless him and grant him peace), that the antichrist will possess various supernatural powers.

Some of the hadith that show that the antichrist will work false miracles are as follows:

One of his corruptions is this; He will say to a Bedouin, "Tell me! Will you believe I am your Lord if I resurrect your mother and your father?" The Bedouin will say, "Yes." At this two devils will appear in the forms of his mother and father…  128

One of his corruptions is this: He will call a single person, kill him and cut him up with a saw. That person's body will be cast away in two pieces. The antichrist will then tell those around him, "Look at this servant I have killed. I shall now bring him back to life."129

The hadith tell us that the antichrist will use false miracles to have people accept his corruption. (Allah knows the truth.) Less intelligent people may imagine these are literally "miracles." The fact is, however, that a miracle is a blessing from Allah to His sainted servants. The extraordinary phenomena displayed by the antichrist are mere magic, in other words, are false miracles created by Allah to test people, and seen in unbelievers.

As stated by Bediuzzaman, the antichrist will deceive most people using these deceptive techniques. The false miracles and deceptions perpetrated by the antichrist, at a time when the whole Christian world is awaiting the return to Earth of the Prophet Jesus (pbuh) and the Jews are awaiting Messiah (pbuh), may cause many people to be deceived by the antichrist. In this passage, Bediuzzaman emphasizes this attribute of the antichrist and also implies that he is not a collective personality. Bediuzzaman makes this perfectly clear by referring to the way the antichrist deceives people using such deceptive techniques as hypnosis and displays of magic.

There is no doubt that it would be wrong for one, who accepts that the antichrist is an individual in the light of these statements of Bediuzzaman, to claim that the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) could be collective personalities despite all the evidence and details Bediuzzaman provides on the subject.

There is no doubt that in all his statements Bediuzzaman, who possessed a very high level of knowledge, set the truth out in the best way for Muslims and he said, in a way that leaves no room for doubt, that "like the antichrist, Jesus (pbuh) and Hazrat Mahdi (pbuh) are both individuals."

It could only be a wondrous person with the power of miracles… who is the prophet of the majority of mankind:

Bediuzzaman says that the person who will eliminate the corruption of the antichrist will be a blessed "individual" who, by the mercy of Allah, will work miracles, and whom the great majority of people follow. In the next part of the passage he identifies this person as the Prophet Jesus (pbuh). This is so explicit as to leave no room for any other interpretation.

Bediuzzaman explicitly states that "Jesus (pbuh) is an individual." This explicit statement totally disproves any idea that he might be a collective personality.

In addition, by referring to "a wondrous person with the power of miracles… who is the prophet of the majority of mankind," Bediuzzaman emphasizes some important properties revealing that the Prophet Jesus (pbuh) is an individual. Bediuzzaman states that "Jesus (pbuh) is a person who works marvels and miracles." In addition, he recalls that "Jesus (pbuh) is a person  in whom the great majority of people believe."

In addition, by referring to "a wondrous person with the power of miracles… who is the prophet of the majority of mankind," Bediuzzaman emphasizes some important properties revealing that the Prophet Jesus (pbuh) is an individual. Bediuzzaman states that "Jesus (pbuh) is a person who works marvels and miracles." In addition, he recalls that "Jesus (pbuh) is a person  in whom the great majority of people believe."

That person will be Jesus (pbuh):

Bediuzzaman reveals, as the Prophet (may Allah bless him and grant him peace) tells us in the hadith, that the Prophet Jesus (pbuh) will eradicate the fitnah (trial and tribulation) of the antichrist:

When the enemy of Allah [antichrist] would see him [Jesus (pbuh)], it would disappear just as the salt dissolves itself in water and if he [Jesus (pbuh)] were not to confront them at all, even then it would dissolve completely, but Allah would make him ineffective by his [Jesus' (pbuh)] hand.130 130

.... As the antichrist spreads corruption, Allah would send the Messiah, Jesus (pbuh) son of Maryam ... Every non-believer who would smell the odor of his self would die and his breath would reach as far as he would be able to see. He [Jesus (pbuh)] would then search for him [antichrist] until he would catch hold of him at the gate of Ludd and would make him ineffective. 131

... Following that, Jesus (pbuh) will chase the antichrist and will catch him at the gate of Ludd near Bait-ul-Maqdis, and will make him ineffective.132 132

The term "that person" employed by Bediuzzaman makes it clear the Prophet Jesus (pbuh) is "one individual." Bediuzzaman does not refer to "two or three individuals." On the contrary, he always refers to the Prophet Jesus (pbuh) in the "singular" and as "a single individual." With these statements, Bediuzzaman has made it quite clear that the Prophet Jesus (pbuh) is not a collective personality, but "a blessed individual."

2. In fact, even the descent of Jesus (pbuh) and that he himself is Jesus (pbuh), can only be known by the light of faith; not everyone will know. Similarly, fearsome figures such as the antichrist and sufyan do not know themselves to be such.... 133

Bediuzzaman reports that the Prophet Jesus (pbuh) will return to Earth in the End Times, but that not everyone will recognize this blessed personage when he comes:

The descent of Jesus (pbuh):

By referring to "the descent of Jesus (pbuh)" Bediuzzaman describes how the Prophet Jesus (pbuh) will return to Earth in human form in the End Times, as a miracle from Allah. Through this information, Bediuzzaman clearly explains that the Prophet Jesus (pbuh) will be "a person," not a meaning or a collective personality, leading the Christian community to true guidance.

That he himself is Jesus (pbuh):

With these words, Bediuzzaman says that when the Prophet Jesus (pbuh) first returns to Earth he will not at first know he is the Prophet Jesus (pbuh), but that he will realize this later. Obviously, "there can be no question of a collective personality having such consciousness and awareness." The concepts of "knowing" and "understanding" can only apply to a "human being." Only a person "may realize who he is," and recognize the situation he is in. As someone who is well aware of this, Bediuzzaman used these words to explicitly state that the Prophet Jesus (pbuh) is not a collective personality.

One of the elements by which Bediuzzaman confirms that is the word "himself." This word again expresses the concept of "individual" and in this way, Bediuzzaman is stating yet again that "Jesus (pbuh) will come in physical form, as an individual."

Can only be known by the light of faith; not everyone will know:

Bediuzzaman said that the people around him would only recognize the awaited Prophet Jesus (pbuh) "by the light of faith." This again shows that Bediuzzaman is not referring to the Prophet Jesus (pbuh) as a collective personality. Bediuzzaman clearly refers to their recognizing "an individual they are awaiting," not a collective personality. Bediuzzaman also says that "not everyone will know," that not everyone will recognize the Prophet Jesus (pbuh).

As Bediuzzaman says, when the Prophet Jesus (pbuh) returns to Earth, true believers will immediately recognize this blessed individual through the light of their faith and by Allah's leave, and will be his helpers and supporters.

Fearsome figures such as the antichrist and sufyan do not know themselves to be such:

In these words, Bediuzzaman is saying that individuals of the End Times, such as the antichrist and the sufyan, who will wage a campaign based on denial against the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will again not be recognized by everyone. Bediuzzaman used the word "figures" in the phrase "fearsome figures" to refer to the antichrist and the sufyan as "individuals."

In his works, Bediuzzaman uses similar words that also mean "person, individual" to refer to the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh). It would be a very contradictory state of affairs for one to accept that the antichrist and sufyan will appear as individuals but to think that the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will merely be collective personalities. As Bediuzzaman says, just like the sufyan antichrist and messiah antichrist will appear as individuals, the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) who will do away with all their fitnah will also, by Allah's leave, appear as blessed individuals in the End Times.

3. "Jesus (pbuh) will come and will perform the obligatory prayers behind hazrat mahdi (pbuh) and follow him," alludes to this union, and to the sovereignty of the Qur'an and its being followed. 134

Our Prophet (may Allah bless him and grant him peace) reveals in one hadith how the Prophet Jesus (pbuh) will pray behind Hazrat Mahdi (pbuh):

When Hazrat Mahdi (pbuh) is performing the morning prayer with the faithful at the Bayt al-Maqdis, he will introduce Jesus (pbuh) who has appeared, and Jesus (pbuh) will place his hands on his shoulder and say, "The call to the prayer has been issued for you, so you must lead it" …135

Bediuzzaman cites this hadith of our Prophet's (may Allah bless him and grant him peace) and recalls how this incident is one of the major sings of the coming of the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh).

Bediuzzaman also states that, by Allah's leave, Islamic morality will rule the whole world in the time of the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh). The great intellectual struggle to be waged by the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) in alliance will be instrumental in this, he says.

Jesus (pbuh) will come and will perform the obligatory prayers behind Hazrat Mahdi (pbuh) and follow him:

In this passage, Bediuzzaman says, in the light of authentic hadith of our Prophet's (may Allah bless him and grant him peace), "that Jesus (pbuh) will pray together with Hazrat Mahdi (pbuh)." Our Lord has made the prayer a religious obligation. It is impossible for collective personalities to pray alongside or for them to serve as imam. Bediuzzaman was without doubt well aware of this and says, through his words, that the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will appear as "individuals."

When the Prophet Jesus (pbuh) appears, by Allah's leave, he will continue to perform the prayer just like he performed during his first coming. This is revealed as follows in the Qur'an:

He [Jesus] said, "I am the servant of Allah, He has given me the Book and made me a Prophet. He has made me blessed wherever I am and directed me to perform the prayer and pay the alms as long as i live" (Surah Maryam 30-31) 

The Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will appear as blessed individuals in the End Times. The Prophet Jesus (pbuh) will pray behind Hazrat Mahdi (pbuh), and Islamic moral values will rule the world as a result of the great intellectual struggle these two blessed personages will wage.

Bediuzzaman recalls this matter, which appears in a great many authentic hadith, and goes on to say that the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will enjoy a reciprocal dialogue when they come. For that, it is essential that both blessed individuals appear at the same time and come together. The whole Islamic world is waiting for the Prophet Jesus (pbuh) to come and perform the prayer together with Hazrat Mahdi (pbuh).

4. It is an allusion and sign that quantitatively the spiritual community of those struggling in Allah's cause who will recognize Jesus (pbuh) through the light of faith and follow him will be very few and small comparatively to the scientific, physical armies of the antichrist.136

In this passage Bediuzzaman describes the features of the community that will recognize and support the Prophet Jesus (pbuh) when he returns:

Who will recognize Jesus (pbuh) through the light of faith:

In this extract Bediuzzaman again refers to the Prophet Jesus (pbuh) being recognized "by the light of faith" by the community that supports him, and makes it clear that the Prophet Jesus (pbuh) is "an individual." The verb "recognize" suggests that "there is someone to be recognized," and again reveals that Bediuzzaman is referring to the Prophet Jesus (pbuh) as an individual, not to a collective personality.

In addition, by these words Bediuzzaman also makes it clear that the Prophet Jesus (pbuh) and his collective personality are distinct concepts. That is because he speaks of a "community that recognizes Jesus (pbuh)" and of "Jesus (pbuh) being recognized by that community." There is no question of a collective personality recognizing another collective personality or of being recognized by one.

And [who] follow him:

Bediuzzaman here refers to the existence of a community that "follows" the Prophet Jesus (pbuh). It is of course impossible for a collective personality to follow another collective personality, because only an individual can be followed, not a collective personality. Bediuzzaman is expressing that reality here and reminds us that the Prophet Jesus (pbuh) will be "an individual" at the head of a community that follows him and the way he shows to them, in other words, his collective personality.

It is a great honor desired by all Muslims to live at the same time as the Prophet Jesus (pbuh), to follow this blessed individual and be his helpers in the way of Allah, just like his disciples. As stated in the hadith and by Bediuzzaman, Allah will permit Hazrat Mahdi (pbuh) and the people around him to stand in the same ranks during the intellectual struggle as the Prophet Jesus (pbuh) and those few believers who follow him.

In his works Bediuzzaman says that this intellectual struggle for the truth will take place immediately after his own time and, thus that the coming of the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) had not yet taken place in his own day.

The spiritual community of those struggling in Allah's cause:

In this passage, Bediuzzaman refers to a community made up of people who support and believe in the Prophet Jesus (pbuh) and who follow the way he shows to them.

This community represents the collective personality of the Prophet Jesus (pbuh). But it will also have the Prophet Jesus (pbuh) in person as its leader, an individual who represents this collective personality. Bediuzzaman is emphasizing here that the person of the Prophet Jesus (pbuh) and his collective personality are two distinct concepts.

Understanding the lofty spirituality of the Prophet Jesus (pbuh) is something that will only be bestowed on those who possess sufficient spirituality to perceive this blessed individual. Bediuzzaman describes this community as "the spiritual community of those struggling in Allah's cause." As Bediuzzaman also says, this community will enjoy a high level of spirituality and will strive and wage a constant intellectual struggle on the path of Allah.

Quantitatively … very few and small:

Bediuzzaman reports that the community led by the Prophet Jesus (pbuh) will be very few in number and small compared to the society of the deniers of Allah. As Almighty Allah has revealed in the Qur'an, "... How many a small force has triumphed over a much greater one by Allah's permission." (Surat al-Baqara:249)

The true believers who, albeit few in number, are devoted to the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) in the End Times will, by Allah's leave, be victorious and totally eradicate the fitnah of the antichrist. In these words Bediuzzaman once again refers to the community represented by the Prophet Jesus (pbuh) in person and describes its characteristics.

As clarified above, however, it is the person of the Prophet Jesus (pbuh) who will lead this community. Bediuzzaman is thus making it clear that the Prophet Jesus (pbuh) is "an individual" at the head of the collective personality he represents, not a collective personality himself.

5. It is narrated that "he will be so powerful and long-lived that only Jesus (pbuh) will be able to destroy him; nothing else will be able to." That is, it will only be a revealed, elevated, pure religion that will be able to overturn his way and rapacious regime, and eliminate them. such a religion will emerge among the true followers of Jesus (pbuh), and it will follow the truth of the Qur'an and become united with it. On the descent of Jesus (pbuh), the irreligious occupation [of antichrist's] will be wiped out and will cease... 137

In this extract Bediuzzaman refers to a hadith that notes that only the Prophet Jesus (pbuh) will be able to neutralize the fitnah of the antichrist.

He says that the people who will eliminate the denial-based order of the antichrist and his aggressive regime and mission, described as "spreading irreligion and harming sacred matters," will be the Prophet Jesus (pbuh) and the sincere Christians who follow him. With his second coming, the Prophet Jesus (pbuh) will eliminate and neutralize this irreligious mission of the antichrist:

Only Jesus (pbuh) will be able to destroy him; nothing else will be able to:

Here Bediuzzaman is saying, in the light of the hadith of our Prophet (may Allah bless him and grant him peace), that only the Prophet Jesus (pbuh) can intellectually neutralize the antichrist and free the world from his fitnah.

The use by Bediuzzaman here of the word "him" means that the antichrist is "an individual." In Bediuzzaman's view, it is "the invidual Jesus (pbuh)" who will put an end to that individual's efforts to spread denial. Bediuzzaman's words are quite explicit, and to adopt the idea of the antichrist as an individual but the Prophet Jesus (pbuh) as a collective entity very definitely conflicts with the information provided by Bediuzzaman. Bediuzzaman has clearly stated that the Prophet Jesus (pbuh) is the only individual capable of neutralizing the antichrist and has imparted to all believers the glad tidings of the return to Earth of this worthy individual.

That will be able to overturn his way and rapacious regime, and eliminate them:

Bediuzzaman notes that the fitnah of the antichrist will lead to terrible corruption across the world. He also reports that this fitnah will be totally eliminated by way of the Prophet Jesus (pbuh).

Bediuzzaman says that the mission of the antichrist is to spread irreligion across the world and to cause disaster originating from irreligion. He also imparts the glad tidings that when the Prophet Jesus (pbuh) returns to Earth he will prevent the disasters and evils caused by the antichrist, will neutralize his mission and cause the moral values of Islam to rule the entire world.

In this extract Bediuzzaman reiterates that the Prophet Jesus (pbuh) will return as "a human being" in physical existence. The use of the word "HIS" once again emphasizes that the antichrist is also an individual, and that this individual will be neutralized by the Prophet Jesus (pbuh), another "individual."

A revealed, elevated, pure religion … will emerge among the true followers of Jesus (pbuh), and it will follow the truth of the Qur'an and become united with it:

The Prophet Jesus (pbuh) is a blessed messenger of Allah. Like all the prophets, he called on people to believe in Allah, the One and Only, and to live by the religious morality issued by Allah.

Following the accession of the Prophet Jesus (pbuh) into the Presence of Allah, however, Christian belief was corrupted and Christians turned away from the true faith preached by the Prophet Jesus (pbuh). When the Prophet Jesus (pbuh) returns he will purify Christianity of those elements that have been corrupted and restore it to its form as a true faith. Bediuzzaman also notes this fact in the words "a pure religion … will emerge among the true followers of Jesus (pbuh)."

Bediuzzaman states that Christianity will unite with Islam in following the Qur'an, and reminds us that all these developments are signs of the second coming of the Prophet Jesus (pbuh). These developments described by Bediuzzaman have not yet happened. Bediuzzaman referred to this in the time he was living and imparted the glad tidings of the coming of the Prophet Jesus (pbuh) at a later date, emphasizing that neither the coming of the Prophet Jesus (pbuh), nor that of Hazrat Mahdi (pbuh) who would be contemporaneous with him, had yet taken place in his own day.

On the descent of Jesus (pbuh), the irreligious occupation [of antichrist's] will be wiped out and will cease:

Based on the information provided in verses from the Qur'an and hadith, Bediuzzaman states that the Prophet Jesus (pbuh) will come to Earth for a second time. Bediuzzaman's use of a word meaning "descent" means he is referring to the Prophet Jesus (pbuh) as "an individual" who will return to Earth for a second time in his human bodily form as a miracle of Allah, and not as "a meaning, a spirit or representative entity."

Bediuzzaman is saying that the antichrist's denial-based efforts will come to an end following the "descent," in other words "the coming to Earth of Jesus (pbuh) as an individual."

6. Yes, in the words of the hadith, the descent of Jesus (pbuh) from the heavens is certain. In addition to other facts it imparts in its indicative meaning, it also miraculously indicates this fact..138

Bediuzzaman says it is certain that the Prophet Jesus (pbuh) will return to Earth in the End Times:

The descent of Jesus (pbuh) from the heavens is certain:

The return to Earth in the End Times of the Prophet Jesus (pbuh) is a fact reported in the Qur'an and the hadith. Bediuzzaman also states this fact, saying that the hadith explicitly refer to the second coming of the Prophet Jesus (pbuh). These are highly valuable tidings for true believers. By Allah's leave, believers living in the End Times will witness this miracle and see the return to Earth of the Prophet Jesus (pbuh) after an interval of 2000 years.

Bediuzzaman uses the word "certain," and says that the second coming of the Prophet Jesus (pbuh) is "certain." This report, which Bediuzzaman provides on the basis of the hadith of our Prophet (may Allah bless him and grant him peace), invalidates all other contrary ideas.

7. ... representing the collective personality of Christianity, Jesus (pbuh) will eliminate the antichrist, who represents the collective personality of irreligion....139

In this passage Bediuzzaman says that the Prophet Jesus (pbuh) will return to Earth and intellectually neutralize the fitnah of the antichrist:

Representing the collective personality of Christianity, Jesus (pbuh):

Bediuzzaman here says that the Prophet Jesus (pbuh) "represents the collective personality of Christianity." Bediuzzaman states that, like all the prophets and messengers there have ever been, the Prophet Jesus (pbuh) will have a collective personality made up of people who support, believe in and follow him..

However, by referring to "representing the collective personality of Christianity," Bediuzzaman is saying that, in agreement with the law of Allah, "Jesus (pbuh) will be present personally as a leader to guidance at the head of this collective personality."

It is impossible for one collective personality to represent another collective personality. In order for there to be a collective personality there has to be "a person" at its head. Emphasizing this fact, Bediuzzaman states that the Prophet Jesus (pbuh) is not a collective personality but that he will personally be at the head of and lead his collective personality.

These facts reported by Bediuzzaman can be more clearly seen when we ask one or two questions:

1- A person represents the collective personality of Christianity. Who is that person?

The Prophet Jesus (pbuh).

2- Who does the Prophet Jesus (pbuh) represent?

The collective personality of Christianity.

The answers to these questions clearly show that Bediuzzaman refers to the Prophet Jesus (pbuh) and his collective personality as two separate concepts.

The antichrist, who represents the collective personality of irreligion:

Bediuzzaman says that, like the Prophet Jesus (pbuh), the antichrist will have a collective personality. However, in the words the antichrist, who represents the collective personality of irreligion," Bediuzzaman is saying that the antichrist will also "be personally at the head of this collective personality as an individual."

In his works, Bediuzzaman says, with various supporting evidence, that all the names cited by our Prophet (may Allah bless him and grant him peace) as coming in the End Times are individuals. The antichrist is one of these individuals of the End Times. Bediuzzaman has provided the same amount of detail concerning the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) being individuals as he has provided for the antichrist being one.

It would certainly be a mistake to misinterpret some of these statements by Bediuzzaman in such a way as to conclude that while the antichrist is an individual, the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) are collective personalities. That is because Bediuzzaman has persistently reiterated that, like the antichrist, "Jesus (pbuh) and Hazrat Mahdi (pbuh) will come as individuals" and has provided the evidence to confirm this..

8. ... Although defeated before the irreligious 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 (pbuh), 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 One Powerful over all things has promised it, He will certainly bring it about ...140

Bediuzzaman says that as a result of Christians' turning to the Qur'an and following Islam, and of the amalgamation of the two faiths, they will grow stronger and powerful enough to eliminate irreligious philosophies.

During this time, the Prophet Jesus (pbuh) will return to Earth and assume the leadership of this force. Bediuzzaman says that the Prophet (may Allah bless him and grant him peace) has provided this information on the basis of the promise of Allah, and reminds us that Allah definitely keeps His word:

Who is present with his human body in the world of the heavens:

In this passage, Bediuzzaman says that Christianity will soon be restored to its original form by being freed from various beliefs and practices added onto it subsequently and will then follow the Qur'an. The Christians who turn to Islam will then join forces with Muslims and wage a common intellectual struggle against irreligion.

In the words "present with his human body in the world of the heavens" Bediuzzaman says that the Prophet Jesus (pbuh), who is in the heavens in his human body, will return to Earth and assume the leadership of this struggle. Bediuzzaman is saying that the Prophet Jesus (pbuh) will return in human form, as a blessed person, "an individual."

Bediuzzaman uses the word "human," thus explicitly stating that the Prophet Jesus (pbuh) is not a collective personality but "an individual with material existence."

The person of Jesus (pbuh):

The term "the person of Jesus (pbuh)" employed here by Bediuzzaman refers to the Prophet Jesus (pbuh) as an individual. It is therefore clear from Bediuzzaman's words that the Prophet Jesus (pbuh) "is not a collective personality."

The Prophet Jesus (pbuh) will return to Earth in the End Times as an individual, eliminate the fitnah of the antichrist and work together with Hazrat Mahdi (pbuh). The Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will be instrumental in Islamic moral values ruling the world.

These great glad tidings of the End Times have not yet become a reality, and the Islamic world is waiting for these blessed developments to take place. Bediuzzaman's terminology reveals the error in claiming that Hazrat Mahdi (pbuh) had appeared in some earlier period. That is because the coming of the Prophet Jesus (pbuh) and his alliance with Hazrat Mahdi (pbuh) have not yet happened, and the fitnah of the antichrist has not been totally eliminated.

There is no doubt that such comprehensive developments will be visible to the eyes of the whole world. This great change, of which everyone will be aware and experience thanks to mass communications, never happened in Bediuzzaman's or any other time.

Will come to lead the current of true religion:

Bediuzzaman notes that the coming about of these blessed phenomena is a promise made by Almighty Allah. In the Qur'an, Allah tells all believers of the global dominion of Islamic morality.

All these developments regarding the Prophet Jesus (pbuh) listed by Bediuzzaman will happen at the same time as Hazrat Mahdi (pbuh) appears. However, neither the second coming of the Prophet Jesus (pbuh) and his assumption of the leadership of all Christians, nor Christians' purging their faith of all false beliefs and practices has yet happened.

Neither has the alliance of the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) yet come about. Therefore, with all this information Bediuzzaman is clearly imparting the welcome tidings that Hazrat Mahdi (pbuh) had not come in an earlier period and that all these awaited developments were explicit signs of his appearance.

The One powerful over all things has promised it, He will certainly bring it about:

Bediuzzaman notes that the coming about of these blessed phenomena is a promise made by Almighty Allah. In the Qur'an, Allah tells all believers of the global dominion of Islamic morality.

This promise of Allah's is revealed as follows in a verse:

Allah has promised those of you who believe and do right actions that He will make them successors in the land as He made those before them successors, and will firmly establish for them their religion with which He is pleased and give them, in place of their fear, security. "They worship Me, not associating anything with Me." Any who disbelieve after that, such people are deviators. (Surat an-Nur:55)

The fact that Allah will certainly make good His promise is revealed as follows in the Qur'an:

That is Allah's promise. Allah does not break His promise. But most people do not know it. (Surat ar-Rum:6)

... Allah will not break His promise. (Surah Al 'Imr'an:9)

... Allah will not fail to keep His promise. (Surat ar-Ra'd:31)

These glad promises made by Allah in the verses of the Qur'an will be kept, insha'Allah. Bediuzzaman uses a very confident term, based on this information in the Qur'an, and reminds us that, by Allah's leave, these phenomena "will certainly come about" in the End Times.

The developments described in the hadith of our Prophet (may Allah bless him and grant him peace) and in these passages from Bediuzzaman have not so far taken place. Indeed, Bediuzzaman says, "he will" and is thus referring to a future event, and not an event "that has taken or is taking place."

The Prophet Jesus (pbuh) has not yet come to Earth for a second time. The entire Muslim and Christian worlds are awaiting the second coming of this blessed individual. His alliance with Hazrat Mahdi (pbuh) has not yet come about either. Bediuzzaman recalls this fact in these passages, and says that the Prophet Jesus (pbuh) and Hazrat Mahdi (pbuh) will come "at a later time" than his own.

9. Indeed, it is not far from the wisdom of an All-Wise One of glory who all the time sends the angels to the Earth from the heavens, sometimes in human form (like Gabriel (pbuh) appearing in the form of Dihya), and sends spirit beings from the Spirit World making them appear in human form, and even sends the spirits of most of the dead saints to the world with similitudes of their bodies, to clothe Jesus (pbuh) in his body and send him to the world, so to bring the religion of Jesus (pbuh) to a good conclusion, for such a momentous result, -even if he was not alive and present with his body in the heavenly world, and had truly died and departed for the furthest corner of the Hereafter. Indeed he promised it because his wisdom required it to be thus, and since he promised it, he will most certainly send him.141

Bediuzzaman once again states that the second coming of the Prophet Jesus (pbuh) is a certain fact, and illuminates the subject by referring to the angels:

Who all the time sends the angels to the Earth from the heavens:

The return to Earth in the End Times of the Prophet Jesus (pbuh) is one of the miracles of Allah. Bediuzzaman refers to this manifest truth revealed in the Qur'an and the hadith, and describes the second coming of the Prophet Jesus (pbuh) as, by Allah's leave, a total certainty.

Bediuzzaman says that angels also come to Earth, by Allah's leave, when needed, and that the Prophet Jesus (pbuh) will come for the second time, at the time appointed by Allah, and that he will call on people to adopt true religious moral values as a messenger of Allah.

Angels live in a different dimension to those of space and time familiar to human beings. The following verses indicate that the dimension inhabited by the angels is beyond those concepts known to us:

[This punishment is] from Allah – the Lord of the Ascending Steps. The angels and the Spirit ascend to Him in a day whose length is fifty thousand years. (Surat al-Ma'arij:3-4)

The reference in this verse to "a day whose length is fifty thousand years" shows that the angels are not bound by the concept of time that we are fettered by. In addition, this is one of the proofs that there is another life beyond the concept of time known to human beings and that this life is not dependant upon a concept of time and space similar to those in this world. It is possible that the Prophet Jesus (pbuh) is living in such a dimension. (Allah knows the truth.)

The fact that angels come to Earth to do things decreed by Allah and at times appointed by Him shows that it is possible, with our Lord's permission, to move from other dimensions to ours. It is revealed in the Qur'an that angels sometimes descend to Earth in order to transmit Allah's revelation, and sometimes, by Allah's leave, to help and support believers:

And when you said to the believers, "Is it not enough for you that your Lord reinforced you with three thousand angels, sent down?" (Surah Al 'Imran:124)

He sends down angels with the Spirit of His command to any of His servants He wills: "Give warning that there is no deity but Me, so have fear of Me!" (Surat an-Nahl:2)

It is also revealed in the Qur'an that angels came as messengers to the Prophets Abraham (pbuh) and Lot (pbuh) and told them of the suffering that would afflict their peoples; that they came to the Prophet Zechariah (pbuh) and told him he would have a child; and that they came to Maryam and told her she had been chosen and of the birth of the Prophet Jesus (pbuh). We are also told of the revelation of the Qur'an to our Prophet (may Allah bless him and grant him peace) by way of the angel Gabriel (pbuh), and that the Prophet (may Allah bless him and grant him peace) saw Gabriel (pbuh).

By referring to the angels, Bediuzzaman reveals that the second coming of the Prophet Jesus (pbuh) in human form in the End Times will be in conformity with the law of Allah, and that Allah's promise will be made good.

So to bring the religion of Jesus (pbuh) to a good conclusion, for such a momentous result:

By these words, Bediuzzaman is saying that our Lord will send the Prophet Jesus (pbuh) to Earth for a second time for "an important, good conclusion." With the return to Earth of the Prophet Jesus (pbuh), Christianity will be cleansed of all false beliefs and practices and will turn to Islam.

By this means, Christianity will be restored to the true form revealed to the Prophet Jesus (pbuh), there will be an alliance between Muslims and genuine Christians, and this alliance around the truth will bring peace to the world.

[Jesus (pbuh) who is] alive and present with his body in the heavenly world:

Here, Bediuzzaman is stating that, just like the angels, the Prophet Jesus (pbuh) is alive in the Presence of Allah and that he will return to Earth at the time ordained by Allah.

The angels descend to Earth and then return to Allah's Presence at various times appointed by Him. However, the fact that they ascend into the Presence of Allah does not mean that they vanish as we understand the concept in this world. They merely pass over to another dimension and continue to live, but beyond our perception.

In a similar way, the fact that the Prophet Jesus (pbuh) has been taken to the Presence of Allah does not mean that he is dead. Indeed, it is made clear in several verses that the Prophet Jesus (pbuh) did not die, and this is also confirmed by the hadith. The Prophet Jesus (pbuh) is alive in a dimension we cannot comprehend. In addition, the fact that the angels can move between two dimensions, by Allah's leave, shows that this is an easy matter if our Lord so ordains.

When the time appointed by Allah comes, the Prophet Jesus (pbuh) will return to Earth and he will call people to the true religious moral values as the messenger of our Lord. Bediuzzaman also expresses this fact by these words.

In the words "[Jesus (pbuh) who is] alive and present with his body in the heavenly world," Bediuzzaman is telling us that the Prophet Jesus (pbuh) did not die, that he is still alive and will return to Earth in human form. Bediuzzaman thus reveals that the Prophet Jesus (pbuh) is not a collective personality and is imparting the good news that this blessed prophet will return to Earth, as a miracle from Allah "as an individual in human form."

It is not far from the wisdom of an all-wise one of glory … to clothe Jesus (pbuh) in his body and send him to the world … for such a momentous result, -even if he … had truly died and departed for the furthest corner of the Hereafter:

With these words, Bediuzzaman reminds us that our Lord's Might is infinite and that He has the power to do whatever He wills, and says that the second coming of the Prophet Jesus (pbuh) will, by Allah's leave, definitely come about. Bediuzzaman's mentioning our Lord's infinite might in his description of the coming of the Prophet Jesus (pbuh) is certainly one of the clearest indications of his absolute certainty on the subject.

Bediuzzaman gives an example here and says that "it is not far from the wisdom of an all-wise one of glory … to clothe him in his body and send him to the world … for such a momentous result, even if he … had truly died" By these words, Bediuzzaman is explicitly referring to a "human being" and revealing that the Prophet Jesus (pbuh) is not a collective personality.

He is once again imparting the glad tidings that, with our Lord's leave, the Prophet Jesus (pbuh) will return to Earth as "a person" in the End Times.

Since He promised it, He will most certainly send him:

Allah has revealed that the Prophet Jesus (pbuh) will return to Earth. He will definitely keep this promise.

All this evidence is a sign that those people who try to deny that the Prophet Jesus (pbuh) did not die and the fact that he will return to Earth, out of a failure to properly appreciate the might and greatness of Allah, are making a grave error.

It must not be forgotten that Allah is the All-Mighty, and has the power to do anything. He creates what He wills, in the form He wills. His knowledge is infinite. When the time appointed by Allah comes a great miracle will take place and the Prophet Jesus (pbuh) will return to Earth. This fact is imparted in verses and hadith and is a marvel that all believers must reflect on. Bediuzzaman also expressed this promise made by Allah and, reminding us, as revealed in the Qur'an, that our Lord is He Who does not break His promises, imparts the glad tidings that the return to Earth, in human form, of the Prophet Jesus (pbuh) is a "certain fact"

10. ... When Jesus (pbuh) 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 faith. It will not be self-evident, so not everyone will recognize him ...142

Bediuzzaman says that in the early years of the Prophet Jesus' (pbuh) return to Earth the number of those who know who he is will be very small. His close followers and students with a profound faith will be able to recognize him through the luminosity of faith, but society in general will not know he is the Prophet Jesus (pbuh):

When Jesus (pbuh) comes:

By the words "when Jesus (pbuh) comes" Bediuzzaman is shedding light on a number of important matters. With the words "when [he] ... comes" Bediuzzaman is imparting the tidings that the Prophet Jesus (pbuh) will "definitely come." Bediuzzaman uses the verb "come" to make it clear that the Prophet Jesus (pbuh) is "an individual," not a "spiritual entity."

A collective personality cannot "come" anywhere. A collective personality can only "form." "Coming" is an action specific to human beings. By these words Bediuzzaman is emphasizing this significant difference and making it certain that the Prophet Jesus (pbuh) will return as a human being.

Him to be the true Jesus:

By these words Bediuzzaman is again emphasizing that the Prophet Jesus (pbuh) is "a human being" and not a spiritual entity. By referring to "the true Jesus" Bediuzzaman is again referring to "a person", the difference between the Prophet Jesus (pbuh) and other people being made definite by the use of the word "true." Bediuzzaman also uses the pronoun "him" to again reiterate the fact that the Prophet Jesus (pbuh) is "a human being." In addition, Bediuzzaman's use of the words "the true Jesus" emphasize that when he returns he will be different from the "false messiahs," who also are all human beings, and that this blessed individual will be "the true Jesus."

When the Prophet Jesus (pbuh) returns, together with all those features that agree with the descriptions provided in the Qur'an and the hadith, he will be distinguished from all the false messiahs and, as Bediuzzaman emphasizes, will be "the true Jesus."

His elect and those close to him:

Bediuzzaman uses the words "his elect and those close to him" to say that the Prophet Jesus (pbuh) will have "close followers possessed of profound faith." It is impossible for a collective personality to have "followers" or "people close to it." Only a person can have followers.

Bediuzzaman was certainly very well aware of this. By referring to the followers of the Prophet Jesus (pbuh) he is telling Muslims that the Prophet Jesus (pbuh) is not a collective personality and that this blessed individual will personally be at the head of his followers.

Will recognize him:

By his use of the word "him" Bediuzzaman is again stating that the Prophet Jesus (pbuh) will come as "a person." Bediuzzaman's use of the word "recognize" puts the matter beyond all doubt. Only a "person", an "individual" can be recognized. It is of course impossible for "its close followers to recognize a collective personality."

However, Bediuzzaman does say that the followers of the Prophet Jesus (pbuh) possessed of profound faith and close to him will recognize him through the light of that faith. Bediuzzaman is of course well aware of this as he imparts this information. Bediuzzaman issues these statements in a highly conscious manner and thus proves that the Prophet Jesus (pbuh) is "an individual" who will be recognized by believers.

Not everyone will recognize him:

By saying "not everyone will recognize him" Bediuzzaman is making it clear that in the early days of his coming not everyone will know who he is, in other words, that society as a whole will not recognize him. Bediuzzaman uses these words to once again draw our attention to the property of the verb "recognize" which is described above and unique to human beings. If Bediuzzaman thought that the Prophet Jesus (pbuh) was a collective personality he would not have made such a statement or have referred to the Prophet Jesus (pbuh) being recognized. But by using the word "him" Bediuzzaman is stating that the Prophet Jesus (pbuh) is "a person" and explains who will not be able to recognize him, thus once again emphasizing the matter.

 
   
    

88. Al-Maturidi, Tawilat al-Qur'an, 239.
89. Ajuri, al-Sharee'ah, 380-82.
90. Ibn Hazm, 'Ilm al-Qalam, 30-32.
91. Al-Pazdavi, Ehl-i Sunnet Akaidi (The Doctrine of the People of the Sunnah), trans. by Serafettin Golcuk (Istanbul: 1998), 352; Baybal, Ibrahimi Dinlerde, 238-40.
92. An-Nasafi, Aqaid (Istanbul: 1310/1892), 193-94; Baybal, Ibrahimi Dinlerde, 238-40.
93. Saduddin Taftazani, al-Aqaid al-Nasafiyya (Istanbul: 1310/1892), 193-4; Baybal, Ibrahimi Dinlerde, 238-40.
94. Ibn al-'Arabi, Fusus al-Hikam (Istanbul: 1287), 63; Baybal, Ibrahimi Dinlerde, 238-40.
95. Al-Qurtubi, Mukhtasar Tazkirah Qurtubi, trans. byAhmad Hijazi al-Shaqqa, (Beirut: 1986), 2:402-14.
96. Imam Rabbani, Letters of Rabbani (Istanbul: 1977), 1:436, 545, 722, 820, 846.
97. Baybal, Ibrahimi Dinlerde, 238-40.
98. Ibid.
99. Abu al-Hasan al-Ash'ari, Maqalat al-Islamiyyin wa Ikhtilfa al-Musallin, 295.
100. Al-Bayadi, Isharat al-Maram min 'Ibarat al-Imam, 67.
101. Al-Suyuti, Nuzul 'Isa ibn Maryam Akhir al-Zaman (Suleymaniye Library), no. 1446/9.
102. Baybal, Ibrahimi Dinlerde, 238-40.
103. Ibid.
104. Al-Shinqiti, Adwa' Al Bayan fi Idah Al Qur'an bi Al Qur'an, 7:273; Baybal, Ibrahimi Dinlerde, 238-40.
105. Muhammad ibn Ahmad al-Saffarini, Lawami, 2:94-95.
106. Al-Alusi, Ruh al-Ma'ani, 7:60.
107. Ruqaiyyah Waris Maqsood, A Basic Dictionary of Islam (New Delhi: Goodword Books, 2000), 153.
108. Al-Sayyid al-Sharif, Zafar al-Amani fi Sharh Mukhtasar al-Sayyid al-Sharif al-Jurjani fi Mustalah al-Hadith, 46
109. Sunan Abu Dawud, 'Awn al-Ma'bud, 163.
110. Al-Kawthari, Nazra 'Abira fi Maza'im, 44.
111. Al-Suyuti, Al-Hawi li al-Fatawa, 2:277.
112. Ibn Kathir, Tafsir Ibn Kathir, 1:578-82.
113. Sahih Bukhari and Sahih Muslim hadiths.
114. Sunan Abu Dawud.
115. Al-Tabari, Jami' al-Bayan, 3:188.
116. Al-Hakim, Al-Mustadrak, 2:309.
117. Al-Suyuti, Durr al-Manthur, 2 :241.
118. Al-Tabari, Jami' al-Bayan, 6:19.
119. Al-Suyuti, Durr al-Manthur, 2 :20.
120. Al-Tabari, Jami' al-Bayan, 6:19.
121. Ibid., 6:19.
122. Al-Suyuti, Durr al-Manthur, 2 :284.
123. Ibid., 2 :20.
124. Khasmiri, al-Tasrih, 289-90.
125. Ibn Hazm, 'Ilm al-Qalam, 56-57.
126. Al-Suyuti, Al-Hawi li al-Fatawa, 2:161.
127. Rays, "Fifth Ray"
128. Sunan Ibn Majah, 4077
129. Sunan Ibn Majah, 4077
130. Sahih Muslim, Book 41, Number 6924
131. Sahih Muslim, Book 41, Number 7015
132. Sahih Muslim, vol. 4/2251-2255; Imam Sharani
133. The Rays, The Fifth Ray
134. The Rays / The Fifth Ray - Second Station - p.109
135. Al-Qawl Al-Mukhtasar Fi alamat Al-Mahdi Al-Muntazar, p. 25
136. The Rays / The Fifth Ray - Second Station - p.111
137. The Rays / The Fifth Ray - p.102
138. Kastamonu Addendum, p. 50
139. Letters / First Letter - p.23
140. Letters / Fifteenth Letter - p.80
141. Letters / Fifteenth Letter - p.80
142. Letters / Fifteenth Letter - p.80

 

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