The return of Hadhrat Isa (Alaihis Salaam) to earth 

By Harun Yahya

Hadhrat Isa (Jesus) (Alaihis Salaam) is a prophet chosen by Allah. He is one of the most talked-about prophets in the history of the world. Thank Allah that there is a source in which we can verify what is true and false out of that which has been said of him. That source is the Holy Qur'aan -- the only revelation of Allah that exists unaltered and undistorted.

When we refer to the Holy Qur'aan to discover the real truth about the Prophet Isa (Alaihis Salaam), we see that:

Isa (Alaihis Salaam) is the Messenger of Allah and His Word. (Surat an-Nisa': 171)

Allah gave his name as the Messiah, Isa (Alaihis Salaam), son of Maryam (Alaihas Salaam). (Surah Al 'Imran: 45)

He was made a sign for all the worlds. (Surat al-Anbiya': 91)

Isa (Alaihis Salaam) spoke to people in the cradle (Surah Al 'Imran: 46), and that he performed several miracles. Another miracle is that he will come back to earth at a later time and speak to people. (Surah Al 'Imran: 46; Surat al-Ma'ida: 110)

Isa (Alaihis Salaam) was given the Gospel. (Surat al-Hadid: 27)

Those who divinised him have committed an error and fallen into blasphemy. (Surat al-Ma'ida: 72)

The disbelievers plotted against him in order to kill him, but Allah nullified their plot. (Surah Al 'Imran: 54)

Allah did not allow the disbelievers to kill Isa (Alaihis Salaam), but took him up into His own presence, and announced the good news to humanity that he will come back again one day. The Holy Qur'aan provides information about Isa's (Alaihis Salaam) return in several instances:

One verse says that the disbelievers who set a trap to kill Isa (Alaihis Salaam) did not succeed;

(And We cursed them) for 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': 157)

Another verse says that Isa (Alaihis Salaam) did not die, but was taken from the human sphere into the presence of Allah.

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

In the 55th verse of Surah Al Imran, we learn that Allah will place the people who follow Isa (Alaihis Salaam) above those who disbelieve until the Day of Rising.

It is a historical fact that, 2000 years ago, Isa's (Alaihis Salaam) disciples had no political power.

Christians who lived between that period and our own have believed a number of false doctrines, the chief of which is the doctrine of the Trinity.

Therefore, as is evident, that they will not be able to be referred to as followers of Isa (Alaihis Salaam), because, as it says in several places in the Holy Qur'aan, those who believe in the Trinity have slipped into denial.

In such a case, in the time before the Hour, the true followers of Isa (Alaihis Salaam) will overcome the deniers and become the manifestation of the divine promise contained in Surah Aal-e-Imran. Surely, this blessed group will be made known when Isa (Alaihis Salaam) returns again to earth.

Again, the Holy Qur'aan states that all the People of the Book will believe in Isa (Alaihis Salaam) before he dies.

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

We learn clearly from this verse that there are still three unfilled promises concerning Isa (Alaihis Salaam).

First, like every other human being, the Prophet Isa (Alaihis Salaam) will die. Second, all the People of the Book will see him in bodily form and will obey him while he is alive.

There is no doubt that these two predictions will be fulfilled when Isa (Alaihis Salaam) comes again before the Last Day.

The third prediction about Isa's (Alaihis Salaam) bearing witness against the People of the Book will be fulfilled on the Last Day.

Another verse in Surah Maryam discusses the death of Isa (Alaihis Salaam).

Peace be upon me the day I was born, and the day I die and the day I am raised up again alive. (Surah Maryam: 33)

When we compare this verse with the 55th verse of Surah Aal-e-Imran, we can recognise a very important fact.

The verse in Surah Aal-e-Imran speaks about Isa's (Alaihis Salaam) being raised to the presence of Allah.

In this verse, no information is given as to whether Isa (Alaihis Salaam) died or not.

But in the 33rd verse of Surah Maryam, Isa's (Alaihis Salaam) death is referred to. This second death is possible only if Isa (Alaihis Salaam) came to earth again and died after living here for some time. (Allah surely knows best)

Another verse that alludes to Isa's (Alaihis Salaam) return to the earth reads:

He will teach him (Isa) the Book and Wisdom, and the Torah and the Gospel. (Surah Aal-e-Imran: 48)

To understand the reference to the "Book" mentioned in this verse, we must look at other verses in the Holy Qur'aan that are relevant to this subject: if the Book is stated in one verse together with the Torah and the Gospel, then it must mean the Holy Qur'aan.

The third verse of Surah Aal-e-Imran serves as such an example: 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 Gospel, previously, as guidance for mankind, and He has sent down the Furqan (the Criterion of judgment between right and wrong). (Surah Aal-e-Imran: 2-4)

In that case, the book referred to in verse 48, that Isa (Alaihis Salaam) is to learn, can only be the Holy Qur'aan. We know that Isa (Alaihis Salaam) knew the Torah and the Gospel during his lifetime, that is, approximately 2000 years ago. Clearly, it will be the Holy Qur'aan that he will learn when he comes to earth again.

What verse 59 of Surah Aal-e-Imran offers is very interesting: "The likeness of Isa in Allah's sight is the same as Adam..."

 In this verse we can see there must be a number of similarities between the two prophets. As we know, both Adam and Isa (Alaihimus Salaam) had no father, but we may draw a further similarity from the above verse, between Adam's (Alaihis Salaam) descending to earth from Paradise and Isa's (Alaihis Salaam) descent from Allah's presence in the End Times.

The Holy Qur'aan says this about Isa (Alaihis Salaam): He (Isa) is a Sign of the Hour. Have no doubt about it. But follow me. This is a straight path. (Surat az-Zukhruf: 61)

We know that Isa (Alaihis Salaam) lived six centuries before the Holy Qur'aan was revealed.

Therefore, this verse must refer, not to his first life, but to his coming again during the End Times.

Both the Christian and the Islamic world are eagerly waiting Isa's (Alaihis Salaam) second coming. This blessed guest's honoured presence on the earth will be the important sign of the Last Day.

Further, evidence of the second coming of Isa (Alaihis Salaam) can be found in the use of the word "wakahlan" in Surah Maida, 110 and Surah Aal-e-Imran, 46. In these verses, we are revealed these commands:

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 (wakahlan)..." (Surat al-Ma'ida: 110)

He will speak to people in the cradle, and also when fully grown (wakahlan), and will be one of the righteous. (Surah Aal-e-Imran: 46)

This word occurs only in these two verses and only in reference to Isa (Alaihis Salaam).

The word is used to describe Isa's (Alaihis Salaam) more mature age.

The word refers to the age between 30 and 50, that is, to the end of youth and the beginning of old age.

Islamic scholars are agreed in translating this word to refer to a period after the age of 35.

Islamic scholars rely on a tradition related by Hadhrat Abdulla bin Abbas (Radhi Allaho anhuma) to the effect that Isa (Alaihis Salaam) was raised to the presence of Allah when he was young, that is, at the beginning of his 30's, and that when he comes to earth again, he will have 40 years left to live.

Isa (Alaihis Salaam) will progress into his old age after he has returned to earth.

So, this verse may be said to be a proof of Isa's (Alaihis Salaam) second coming to earth.

As mentioned, when we closely examine the Holy Qur'aan, we see that this word is used only in reference to Isa (Alaihis Salaam).

All prophets have spoken to people and invited them to accept religion.

All of them communicated their message when they were of mature age. But, the Holy Qur'aan says nothing similar about any other prophet. This word is used only for Isa (Alaihis Salaam), and is a miracle.

The phrases "in the cradle" and "having grown older" refer to two great miracles.

It is a miracle that Isa (Alaihis Salaam) spoke while he was in the cradle.

This was something that had never been seen before, and the Holy Qur'aan speaks several times of this miraculous event. Immediately after these words comes the phrase "and speaking to people when fully grown."

These words also refer to a miracle. If the words "when fully grown" referred to his former life before he was taken up into the presence of Allah, Isa's (Alaihis Salaam) speaking would not have been a miracle.

And since it was not a miracle, it would not have been used after the speaking in the cradle or in the same way as this miraculous situation.

In that case, an expression such as "from the cradle to when fully grown" would have been used and would have expressed communication lasting from the time Isa (Alaihis Salaam) began to speak in the cradle to time he was raised up to Allah.

But, the verse draws our attention to two great miraculous events. The first is the speaking in the cradle; the other, Isa's (Alaihis Salaam) speaking in his mature years.

Therefore, the expression "when fully grown" refers to a time that would be a miracle. It is the time when Isa (Alaihis Salaam) will speak to people in his mature age after he has returned again to earth. (Allah surely knows best)

In the Ahadith of the Prophet Muhammad (Sall Allaho alaihe wasallam) there is information about Isa's (Alaihis Salaam) second coming. In a few Ahadith, this information is given along with other information about what Isa (Alaihis Salaam) will do while he is in the world. You may read the Ahadith relevant to this subject.

It will be beneficial to remind the readers here of a very important matter: Allah sent Prophet Muhammad (Sall Allaho alaihe wasallam) to humanity as the last prophet. Allah revealed the Holy Qur'aan to Prophet Muhammad (Sall Allaho alaihe wasallam), and holds all people responsible for obeying the Holy Qur'aan until the Day of Judgment. Isa (Alaihis Salaam) will miraculously return to this world in the End Times but, as Prophet Muhammad (Sall Allaho alaihe wasallam) said, he will not bring a new religion. The true religion that Prophet Muhammad (Sall Allaho alaihe wasallam) taught to humanity is Islam, to which Isa (Alaihis Salaam) will be subject when he comes to the earth again.

Excellence of loving fellow beings for Allah

 By Dr Muhammad Ali Hashmi

Many Ahadith describe the status of the two people who love one another for the sake of Allah, and describe the high position in Paradise, which He has promised them, and the great honour which He will bestow upon them on the day when mankind is resurrected to meet the Creator of the worlds: Among them is the Hadith which describes the seven whom Allah will shade on the Day when there is no shade but His: "...a just leader; a youth who grows up worshipping Allah; a man who is deeply attached to the mosque; two men who love one another for the sake of Allah, meeting for His sake and parting for His sake; a man who is called by a beautiful woman (for intercourse) and (he) says, I fear Allah'; a man who gives charity in secret such that his left hand does not know what his right hand is doing; and a man who remembers Allah when he is alone and his eyes fill with tears." (Bukhari and Muslim)

The two who love one another for the sake of Allah are clearly shown to be among those whom Allah will shelter with His shade and upon whom He will shower His mercy and kindness.

What a great honour! It is enough honour for those who love one another for the sake of Allah that their Almighty Creator will greet them on the Day of Resurrection and say to them: "Where are those who loved one another for My glory? Today, I will shade them in My shade on the day when there is no shade but Mine." (Muslim)

Such is the magnificent honour and tremendous reward that will be bestowed upon those who truly loved one another for the sake of Allah, on that awesome Day.

Love for the sake of Allah and not for the sake of anything else in this life, which is filled with greed, desires and interests, is very difficult, and none can attain it except the one who is pure of heart, for whom this world is as nothing compared to the pleasure of Allah.

It is not surprising that Allah should give them a status and blessing, which is commensurate with their position in this world, above whose concerns they have risen.

We find proof of this in the Hadith of Hadhrat Mu'az (Radhi Allaho anho), who said that the Holy Prophet (Sall Allaho alaihe wasallam) said:

"Allah said: 'Those who love one another for My glory, will have Minbars of light, and the holy prophets and martyrs will wish that they had the same." (Tirmizi)

Allah gives to those who love one another for His sake a gift which is even greater than this status and blessing: that is His precious love which is very difficult to attain.

This is proven by the Hadith of Hadhrat Abu Hurairah (Radhi Allaho anho), in which the Holy Prophet (Sall Allaho alaihe wasallam) said:

"A man went to visit a brother of his in another village. Allah sent an angel to wait for him on the road. When the man came along, the angel asked him, 'Where do you intend to go?' He said, 'I am going to visit a brother of mine who lives in this village.'

"The angel asked, 'Have you done him any favour (for which you are now seeking repayment)?' He said, 'No. I just love him for the sake of Allah.' The angel told him, I am a messenger to you from Allah, sent to tell you that He loves you as you love your brother for His sake.'" (Muslim)

What a great love, that raises a man to a position where Allah loves him and is pleased with him!

The teaching of the Holy Prophet (Sall Allaho alaihe wasallam) goes even further and states that the better of two brothers who love one another for the sake of Allah is the one who loves his brother more.

The Holy Prophet (Sall Allaho alaihe wasallam) said: "No two men love one another, but the better of them is the one whose love for his brother is greater." (Bukhari)

Islam goes even further in spreading love in the rightly guided Muslim society by telling the Muslim that if he loves his brother, he should tell him. The Holy Prophet (Sall Allaho alaihe wasallam) said: "If a man loves his brother, let him tell him that he loves him." (Abu Dawood and Tirmizi)

The Holy Prophet (Sall Allaho alaihe wasallam) understood the impact of this strong, pure love in building societies and nations, so he never let any occasion pass without advocating this love and commanding the Muslims to announce their love for one another, in order to open hearts and spread love and purity among the ranks of the Ummah.

Hadhrat Anas (Radhi Allaho anho) said that a man was with the Holy Prophet (Sall Allaho alaihe wasallam), when another man passed by. The first man said, "O Messenger of Allah, indeed, I truly love this man." The Holy Prophet (Sall Allaho alaihe wasallam) asked him, "Have you let him know that?" He said, "No." The Holy Prophet (Sall Allaho alaihe wasallam) said, "Tell him."

He caught up with him and told him, "Truly I love you for the sake of Allah," and the man said, "May Allah love you who loves me for His sake." (Abu Dawood)

Hadhrat Mu'adh (Radhi Allaho anho) began to spread this pure love among the Muslims throughout the Muslim lands, telling them what he had heard from the Holy Prophet (Sall Allaho alaihe wasallam) about the great reward that Allah had prepared for those who loved one another for His sake, and about His great love for them.

In Muwatta, Imaam Malik gives a report from Abu Idris Khulani, who said: "I entered the mosque of Damascus, where I saw a young man who had a bright smile, and I saw the people gathered around him. When they disagreed on some matter, they referred it to him, and accepted his opinion. I asked who he was, and they told me, 'This is Mu'adh bin Jabal (Radhi Allaho anho)."

Early the next day, I went to the mosque but I found that he had arrived even earlier than me. He was praying, so I waited until he had finished, then I approached him from in front, greeted him and said, 'By Allah I love you.'

He said, 'For the sake of Allah?' I said, 'For the sake of Allah'. He repeated his question, 'For the sake of Allah?' and I said, 'For the sake of Allah.'

So he took hold of my collar and pulled me towards him and said, 'I have good news for you. I heard the Holy Prophet (Sall Allaho alaihe wasallam) saying: "Allah Almighty says: 'My love is granted to those who love one another for My sake, who visit one another for My sake, and who spend on one another for My sake.'"'

Echoes of Azan
By Zuhair Girach

There is not a single moment when thousands of Muazzins around the world are not proclaiming the Oneness of Almighty Allah and the apostleship of Noble Prophet Muhammad (Sall Allaho alaihe wasallam) on the surface of this earth!

Let us begin with Indonesia right on the eastern side of the earth's central land mass. Indonesia consists of numerous small islands, the principle ones amongst them being Java, Sumatra, Borneo and Saibil, all of which are well known. It is the largest Muslim country in the world, with 180 million inhabitants. The number of non-Muslims here is negligible.

As soon as dawn breaks on the eastern side of Saibil, at approximately 5:30 am local time, Fajr Azaan begins. Thousands of Muazzins in eastern Indonesia commence proclaiming the Oneness of the Almighty, Omnipotent and Omniscient Allah and the universal apostleship of Prophet Muhammad (Sall Allaho alaihe wasallam).

The process then continues and advances towards the Western Islands of Indonesia. The time difference between the eastern and western islands of Indonesia is one and a half hours. So, one and a half hours after the Azaan has been completed in Saibil, it echoes in Jakarta on Java Island. Sumatra then follows suit.

Before this auspicious process of calling Azaan ends in Indonesia, it has already begun in Malaysia. Burma is next in line, and within an hour of its commencement in Jakarta, it reaches Dhaka, the capital city of Bangladesh. No sooner the calling of Azaan ends in Bangladesh, it has already prevailed in western India, from Calcutta to Srinagar. It then advances towards Bombay and the environment of entire India resounds with this august proclamation.

Srinagar and Sialkot (a city in north Pakistan) have the same timing for Azaan. The time difference between Sialkot, Kota, Karachi and Gowadar (a city in Balochistan, Pakistan) is forty minutes, and within this time, Fajr's Azan is heard throughout Pakistan. Before it ends there, however, it has already begun in Afghanistan and Muscat.

The time difference between Muscat and Baghdad is one hour. Azaan resounds during this one hour in the environments of Hijaaz-e-Muqaddas (holy cities of Makkah and Madinah), Yemen, United Arab Emirates, Kuwait and Iraq.

The time difference between Baghdad and Alexandria in Egypt is again one hour. Azaan continues to resound in Syria, Egypt, Somalia and Sudan during this hour. Alexandria and Istanbul are situated on the same geographical longitude. The time difference between eastern and western Turkey is one and a half hours, and during this time, it is echoed with the call to prayer.

Alexandria and Tripoli (capital of Libya) are located at an hour difference from one another. The process of calling Azaan thus continues throughout the whole of Africa. Therefore, the proclamation of the Oneness of Allah and the universal prophethood of Muhammad (Sall Allaho alaihe wasallam) that had begun in the eastern islands of Indonesia, reaches the Eastern Shore of the Atlantic Ocean after nine and a half hours.

Prior to the Azaan reaching the shores of the Atlantic, the process of Zohr's Azan has already commenced in eastern Indonesia, and before it reaches Dhaka, Asr Azaan has started.

This has hardly reached Jakarta one and half hours later. Then the time of Maghrib becomes due, and no sooner has Maghrib time reached Sumatra, then the time for calling Isha Azaan has commenced in Saibil!

When the Muazzins of Indonesia are calling out Fajr Azaan, the Muazzins in Africa are calling out the Azaan for Isha.

Talk that hurts
By Ayesha Pervez

I remember asking my late grandmother what the worst sin was that we could commit in our daily life and her words ring in my ear even today as she said, "To hurt another person's heart."

One of the gravest of sins that we regularly commit in our everyday life is hurting others. Usually this is in the form of something we say. Our words carry an enormous amount of weight and significance. So, we must be very careful not to use bitter or hurtful words. Many times we cause anguish to others by saying something negative about them.

Our religion teaches us to refrain not only from backbiting and slander, but from having a bitter tongue also. Our comments on a person's looks or physical features such as the height and weight or his/her incapability to do/accomplish something can be the most hurtful.

This is because these things are beyond a person's control. In some sections of our society, for example, girls are often reminded by their husbands or mother-in-laws that they are 'dark' or 'fat' or that they 'cannot do anything right'. In educational institutes as well, students mock each other and call them by names such as 'shorty' or 'pimple face'.

Hurtful words are often conveyed, because one person takes advantage of his position over the other such as the boss at the workplace, the teacher at school or the mother-in-law at home. Such a person may reprimand the other and this can include purposeful bitter comments. Of the worst qualities mentioned by the Holy Prophet (Sall Allaho alaihe wasallam) one was to do an act or say something whereby to show someone inferior.

Bitter words are often conveyed indirectly. In such circumstances, women say something to someone, but mean to hurt another. For example, a lady I know was praising excessively a young lady's beautiful big eyes in the presence of her small-eyed daughter-in-law.

We are taught that we are all equal in the eyes of Allah and only the best in character is the worthy in His eyes. How dare we then, comment on another or make him/her feel inferior? Perhaps the very one we are criticising is above us in the eyes of the Creator and our hurtful words to him may cause us to lose our good deeds to him on the Day of Judgment.

We must remember that when we comment on another's physical features or incapabilities, we are actually criticising Allah's creation, because it is He who gives beauty and abilities to whom He wills. If we comment negatively about what Allah has made, then we can imagine how angry that would make Him.

Often, when we are angry or irritated by someone, because of something he has done or his habits, we convey it to him in such a way as to cause him embarrassment. In such cases, the message must be passed on politely and in private. This too, if the others habits are providing you with discomfort or if you feel that he or she needs to change a certain habit or adopt a certain new one for his own benefit or if it irritates those around him without his knowledge. Also, we must remember to give advice only when it is asked for. Otherwise, it can also be hurtful.

Many times Allah punishes us in the world too. We are caused to eat our own words as Allah places the one whom we scorned in a better position than us or by giving him what we ridiculed him for not having. But we shall also be punished in the hereafter as well.

It was related by Jaffer that the Holy Prophet (Sall Allaho alaihe wasallam) told that on the Day of Judgment, those closest to him would be of the best character and the farthest from him would be those who when talking become arrogant and speak such things as to make the other person feel inferior.

As the Holy Prophet (Sall Allaho alaihe wasallam) promised paradise to the one who gives guarantee of his tongue and private parts. Thus, we see the significance of watching what we say in our religion.

Since, we are imperfect beings, thus, it is natural to want to say something negative. In such cases, we should first of all remember Allah, who is ever watchful of us.