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The Return of Jesus and Quranic Interpretation (5)

i) All those ahadith were created under the influence of information about Jesus’s return that Christian traditions were mentioning
If a strong Sanad of a Hadis is traced back to the Prophet SAW, it means that the Prophet SAW had indeed uttered those words. The Ahadis I mentioned are classified Sahih, which means that it is a high probablity that the Prophet SAW had said those words and they were not CREATED UNDER THE INFLUENCE OF INFORMATION ABOUT JESUS’S RETURN THAT CHRISTIAN TRADITIONS WERE MENTIONING.
ii) They were referring to the metaphorical return of Jesus: the spirit of Islam would be revived close to the judgment day like Jesus revived the spirit of Torah.
If it was metaphorical, then please explain how metaphorical the following Hadis can get:
Isa ibn Maryam will descend in the east of Damascus at the white minaret, donned in two Saffron coloured garments, his hands on the wings of two angels. If he lowers his head, it will drip and when he raises it, those drops will fall down like shining pearls.
[Jami Tirmidhi Hadith 2247, Classifed as Sahih by Allama Albani]
iii) The mention of the arrival of al-Masihuddajjal by the prophet, alaihissalaam, was mistaken by some narrators to be suggesting the arrival of Jesus himself.
Highly un-probable after the above two replies.
If a Hadis or a Subject is not mentioned in Muwatta of Imam Malik, it does not mean that that Subject does not exist at all, because a lot of jurisprudence is derived from other books. And if Imam Malik did not mention Ahadis related to Jesus’s second-coming in his book, there could have been several other reasons. Probably, the Muslims were so aware of those teachings that he did not consider them necessary. Probably he FORGOT to mention them. Probably, he did not obtain an authentic Sanad of those Ahadis yet.
It is an established truth that Ahadis do claim the second-coming of Jesus. Only the Munkireen-e-Hadis can reject this truth.


If one reads several ahadith in Bukhari, all supported by strong asnad, that those who lower their garments beneath ankles are going to enter the hell shouldn’t one believe it? Why should one then accept the condition that it is going to be a case only if such an act is done out of arrogance? Clearly there were other ahadith explaining the true picture but there were many complete ahadith that made those uncompromising statements without any conditions mentioned. Why should one explain a complete hadith whose message is unequivocal.
If one reads several ahadith with reliable asnad that everyone who recites the kalima shall enter the paradise, why should one not believe in it literally and forget about the fact if it applied to hypocrites or not?
What should one do of a hadith like this one that comes from a reliable source: Ibn Umar, a companion, claimed that the prophet, alaihissalaam, mentioned that if ladies cry over a dead body, the deceased gets punished for it. When Aisha, radhiallahu anha, learnt about it, she responded by saying that he misunderstood it; his statement couldn’t be correct because it went against the Quran which tells us that none shall share the burden of the other. And she went on to say that the reality of the incident was that a Jew got killed and his relative ladies were crying; the prophet said that while he was getting punished, these ladies were crying over his death. Ibn Umer, may Allah be pleased with him, got the two statements confused. Do we not learn from this incident that we must always see ahadith in the light of the Quran?
And what should one do of the two ahadith mentioning the same incident of the arrival of Jibrail, alaihissalaam, in human form when one of them mentioned that the prophet stated that the fact that nobody knew what was in the wombs of mothers except Allah and the other didn’t? Both ahadith appear in Sahih Muslim. The one by Abu Hurairah states that the prophet, alaihissalaam, made the above claim. The other, by Umer, didn’t mention that claim. Should we accept the unscientific statement in one of them which ran contrary to the Quran as well or should we accept the more reasonable one that was reported by Umer, may Allah be pleased with him?
And I can go on and on. The point is that it is a mistake to equate hadith with the prophet’s statement. A hadith is a claim and not a certainty. Certainly, there is no reason to reject hadith with sound asnad unless there are evidences against it that are strong enough to justify it. Ofcourse, one can disagree on whether a reason is good enough to reject a hadith or not.
If we can call the person who rejects a hadith or a group of them because to him those ahadith are against the understanding of the Quran a Munkire Hadith, what would we call the person who rejects a clear meaning of the Quran because he believes that there are ahadith that were suggesting a meaning different from the Quran?
I have not even clearly rejected the ahadith on the return of Jesus. All I am suggesting is that the idea is contrary to the Quranic message. I still want to accept the ahadith, that’s why I offered a suggestion that was meant to explain the ahadith without compromising the meanings of the Quran. I am sure your criticism against my explanation carries weight. But what else can I do? Should I compromise the message of the Quran?
Let us also not be under any mistake about the fact that all ahadith were not known to all Muslims in the first two centuries of the Muslim calendar while Quran and sunnah (like Salat, Zakat etc) were; not even to the scholars. That’s why Imam Abu Hanifa (80-150 H) was accused of not knowing many ahadith. Even companions of the prophet didn’t know all of them. In fact one can say with complete authority that there wasn’t a single companion who knew all ahadith. Then there is confusion and about the meanings of some ahadith some of which I have referred to above. How can such a source of knowledge be a part of the original message of Islam which not all Muslims fully knew? Hadith is an explanation of the original message of Islam that we find in the Quran and sunnah and as such it cannot go against the clear verdicts of the two sources. There can be no new belief nor an injunction derived from ahadith. However ahadith provide details and explanations of what has already been mentioned in the Quran and sunnah or in the human nature.
Let me also clarify that our dispute is not regarding the question as to who loves the prophet, alaihissalaam, more. In fact, a person who loves the prophet can adopt a stance that we should be extra careful in accepting information about the him. The dispute in reality is about the issue as to what measures were adopted by the Almighty to deliver the message of Islam to the mankind. We insirt that God adopted foolproof measures to communicate His message to the mankind in thwe form of Quran ands sunnah. Others are insisting that the work done by humans like Bukhari, Muslim was also so significant that it must be accepted by Muslims as a part of the original Islam. We believe that the scholars who compiled ahadith were great; we salute them. But they were humans. What they have gathered is not an undiluted message of Islam. They have attempted to collect information aboiut the explanation fo the original Islam. They have done a great job. However, they were humans and therefore the end result of their efforts were not fault free.
The ahadith on beard you have mentioned are incomplete. There are more facts about the issue than you have mentioned. We need to be first clear about the status of ahadith.