Will Jesus return?
In the name of God, the Gracious, the Merciful
One of the central institutions of the Muslim dogma is the idea of the “Second Coming of the Prophet Isa.” This tradition is also fundamental for Christian theology. Most Muslims, relying on legends and some controversially interpreted passages of the Quran, are convinced that Jesus will descend from heaven before the Day of Judgment, defeat Dajjal (anti-Christ), the people of Yajuj and Majuj (the Gogh and Magog nations), establish just Sharia society and refute the allegation about his divine essence. The significance of the events described in the traditional Muslim dogma is so great that it requires us to study them more carefully.
Undoubtedly, the Holy Prescription should contain unambiguous references to such important events, however, in an unbiased study of this topic, the Quran reveals a completely different thing. As a subject of analysis, we selected those ayats, to the interpretation of which the apologists of the “Second Coming of Jesus” refer.
We would like to begin our study with the following passage:
Indeed, upon Us is its collection and its recitation.
So when We have recited it, then follow the Literature (Quran)!
Then upon Us is its clarification! (75:17-19)
As believers and thinking people, we are obliged to accept the divine signs and meditate on them. Therefore, let us try to find answers to the questions from God related to the “Second Coming” in the text of the Qur’an.
- Tradition says that after descending to earth, Jesus will rule and make decisions based on the Quran. The fact that he will know precisely the Quran, according to them, must confirm the following passages:
And He will teach him Prescription and judgement and the Torah and the Gospel (3:48)
When God will ask, “O, Isa (Jesus), Son of Maryam (Mary), remember My favor upon you and upon your mother! I supported you with the Pure Spirit. You spoke to the people in the cradle and in maturity; and when I taught you Prescription and wisdom and the Torah and the Gospel; and when you designed from clay like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the children of Israel from you when you came to them with clear proofs and those who closed themselves among them said, “This is not but obvious magic!” (5:110)
The logic of commentators is that here are listed the divine books: Torah, Gospel and Prescription. The prescription in Arabic sounds like “al-kitab”. The commentary states that the word “al-kitab” means the Quran, since The Torah and the Gospel are already listed, and the Psalter is a part of the Torah (see Harun Yahya, “Jesus Will Return”). Due to the fact that the Quran was sent down after the Torah and the Gospel, it turns out that Jesus will be guided by it, and this is only possible during the “Second Coming” to the Earth. At first glance, everything looks logical, but turning to other places, we will find other information about that.
So she pointed to him.
They said, “How can we speak to one who is in the cradle a child?”
The child said, “Indeed, I am the servant of God. He has given me the Prescription (al-kitaabi) and made me a prophet! (19:29-30)
As can be seen from the context, Jesus was given the Prescription “al-kitab” in infancy, but to assert that it is the Quran would be absurd. I would like to note that along with the Prescription, the Torah and the Gospel in s3:48 and s5:110, the word “al-hukmu” is used, meaning judgement, which is not commented on in the explanations. But, judging from the below passage, “al-hukmu” also means Prescription:
And when Isa (Jesus) brought clear proofs, he said, “I have come to you with judgement (al-hukmu) and to make clear to you some of that over which you differ, so beware of God and obey me. Indeed, God is my Lord and your Lord, so serve Him. This is a straight path!” (43:63-64)
Proceeding from all the above material, the following conclusion is obtained: the words Prescription and judgement are synonyms of the Torah and the Gospel.
- The next argument in favor of the second coming is the traditional translation of s3a55:
When God said, “O Isa (Jesus), indeed I will take (mutauaffika) you and raise (raafi,uka) you to Myself and purify you from those who closed themselves and make those who follow you superior to those who closed themselves on the day of standing before Me. Then to Me is your return, and I will judge between you concerning that in which you used to differ. (3:55)
From this passage, commentators draw the following conclusions:
a) Jesus is “tauaffa”, is taken, in the sense of being put to sleep;
b) “rafa,a” – is ascended to God physically;
c) His followers will be higher than his opponents until the Day of Resurrection, and this can only be Muslims during the “Second Coming” of Jesus.
And now we will analyze each item:
a. The Arabic word “tauaffa” also has other meanings, such as:
1) To take, receive in full
2) To die, pass away
Here is an excerpt from Harun Yahya’s book “Jesus will return”:
“Most of the interpreters of the Quran agree that the word “tauaffa” was used in the meaning of sleep, so the ayat should be interpreted as “I will put you to sleep.” We can assume that the prophet Isa was brought into a state like a dream, and ascended to Allah. It was not the death in the usual sense of the word, but only a transition from this dimension to somewhere else. (Truth is known only to Allah). (Prof. Dr. Suleiman Atesh, Contemporary Interpretation of the Holy Quran, 2nd volume, pp. 49-50) ”
The above statement is based on Surah 6:60-61:
And it is He who takes (yatauaffakum) you by night and knows what you have committed by day. Then He revives you therein that a specified term may be fulfilled. Then to Him will be your return; then He will inform you about what you used to do. And He is irresistibly supreme over His servants! He sends over you guardians until, when death comes to one of you, Our messengers take (tauaffathu) him, and they do not fail [in their duties]! (6:60-61)
Closer examining this place, we see that after the repose at night the God enlivens people. And after the expiration of life, the messengers of God take the person completely, that is, repose (death comes). All passages in which the term “tauaffa” is used in the text of the Quran have a general meaning “the end of the earthly life.” In the sense of sleep – the term “tauaffa” is not used.
God takes (yatauaffa) a personality at the time of its death, and the one that do not die during sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought! (39:42)
Consider other passages where the term “tauaffa” is used:
And those who are taken in death (yutauaffauna) among you and leave wives behind – they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no offense upon you for what they do with themselves in an acceptable manner. And God is [fully] Acquainted with what you do. (2:234)
Those who die (yutauaffauna) among you and leave for their wives a bequest: maintenance for one year without turning them out. But if they leave, then there is no offense upon you for what they do with themselves in an acceptable way. And God is Exalted in Might and Wise! (2:240)
Our Lord, indeed we have heard a caller calling to faith, ‘Believe your Lord!’ and we have believed.
Our Lord! So forgive us our trespasses and remove from us our misdeeds and cause us to die (tauaffana) with the righteous! (3:193)
Those who commit excessiveness of your women – bring against them four witnesses from among you. And if they testify, confine the guilty women to houses until death takes (yatauaffaakhunnal mautu) them or God ordains for them a way. (4:15)
I said not to them except what You commanded me: “Serve God, my Lord and your Lord!” And I was a witness over them as long as I was among them; but when You took me up (tauaffaitani), You were the Observer over them, and You are, over all things, Witness. If You should punish them – indeed they are Your servants; but if You forgive them – indeed it is You who is the Exalted in Might, the Wise (5:117)
And who is more unjust than one who invents about God a lie or denies His signs? Those will attain their portion of the decree until when Our messengers come to them to take them in death (yatauaffaunahum), they will say, “Where are those you used to invoke besides God?”
They will say, “They have departed from us,”
And will bear witness against themselves that they were closed ones! (7:37)
And you do not resent us except because we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience and let us die (tauaffana) as humble!” (7:126)
If you could but see when the maintainers finish (yatauaffa) the life of those who closed themselves… They are striking their faces and their backs and [saying], “Taste the punishment of the burning fire! (8:50)
And whether We show you some of what We promise them, or We take you in death (natauaffaiannaka), to Us is their return; then, [either way], God is a witness concerning what they are doing (10:46)
Say, “O mankind! If you are in doubt as to my duty – then I do not serve those which you serve besides God, but I serve God, who causes your death (yatauaffakum). And I have been commanded to be of the believers!” (10:104)
My Lord, You have given me kingship and taught me of the interpretation of the events, Creator of the heavens and earth! You are my patron in this world and in the hereafter! Cause me to die (tauaffani) as a humble before You and save me with the corrected ones!” (12:101)
And whether We show you part of what We promise them or take you in death (natauaffaiannaka), upon you is only the [duty of] notification, and upon Us is the account! (13:40)
Those who were given knowledge will say, “Indeed disgrace, this day, and evil are upon the closed ones!” The ones whom the mainainers take in death (tauaffakhum) [while] wronging themselves,
and [who] then humbly offer, [saying], “We were not doing any evil.”
But, yes! Indeed, God is Knowing of what you used to do! (16:28)
The ones whom the mainainers take in death (tatauaffakhum), [being] good and circumspect; they will say, “Peace be upon you. Enter the garden for what you used to do!” (16:32)
And God created you; then He will take you in death (yatauaffakhum)… (16:70)
…And among you is he who is taken in [early] death (yutauaffa), and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind! (22:5)
Say, “The maintainer of death will take (yatauaffakhum) you who has been entrusted with you. Then to your Lord you will be returned!” (32:11)
It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you out as a child; then [He develops you] that you reach your [time of] maturity, then [further] that you become elders. And among you is he who is taken in death (yutauaffa) before [that], so that you reach a specified term; and perhaps you will use reason! (40:67)
So be patient! Indeed, the promise of God is truth. And whether We show you some of what We have promised them or We take you in death (natauaffaiannaka), it is to Us they will be returned. (40:77)
Then how [will it be] when the maintainers take them in death (tauaffatkhum), striking their faces and their backs? (47:27)
In none of these places it is narrated about a dream! Everywhere is said about the death. Thus, it is impossible to draw a final conclusion on the basis of only one, doubtfully interpreted, passage. On the contrary, having considered everything, it is clear that the word “tauaffa” means the end of life.
(b) The word “ascension” in Arabic sounds like “rafa, a” that translates: to raise, uplift, raise, represent, remove, terminate. In order to understand the essence of the word “rafa, a”, let us consider the passages in which it is used in relation to people.
Those messengers – some of them We caused to exceed others. Among them were those to whom God spoke, and He raised (rafa,a) some of them in degree. And We gave Isa (Jesus), the son of Maryam (Mary), clear proofs, and We supported him with the Pure Spirit… (2:253)
And [for] their saying, “Indeed, we have killed the messiah, Isa (Jesus), the son of Maryam (Mary), the messenger of God!”
And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. Rather, God raised (rafa,ahu) him to Himself. And ever is God Exalted in Might and Wise. (4:157-158)
And that was Our [conclusive] argument which We gave Ibrahim (Abraham) against his nation. We raise (narfa,u) by degrees whom We will. Indeed, your Lord is Wise and Knowing! (6:83)
And mention in the Prescription, Enoch (Idrees). Indeed, he was a man of truth and a prophet. And We raised (rafa,naahu) him to a high station. (19:56-57)
Do they distribute the mercy of your Lord? It is We who have apportioned among them their livelihood in the life of this world and have raised (rafa,naa) some of them above others in degrees [of rank] that they may make use of one another for service. But the mercy of your Lord is better than whatever they accumulate. (43:32)
With an impartial glance at the above passages, one can understand that the word “rafa,a” means ascension (increase) in the status (position) of a person. Otherwise, we must admit that other persons besides Jesus, as well as he, are ascended to God and are still in the same state. In particular, Idrees can be the one of such.
(c) The confirmation of the third argument should be the ending of the passage, where, according to commentators, it is said that the followers of Jesus will be higher than the closed people (kafirs) until the day of resurrection. In the context of the passage given, the followers of Christ cannot be his apostles, according to the commentators, it is about the Muslims who followed Jesus, after his “second coming” to earth. Such a statement arose because of misunderstanding and mistranslation of the phrase “ila yaumil kyyiamati”, which is traditionally translated as: until the day of resurrection. But the pretext of “ila” cannot be translated in English only as “until”. The preposition “ila” fulfills a function denoting the direction and gives the following values: to; at; on; behind; before (eg: to the end, to the edge); for; together with; at (the dictionary of H.K. Baranov). The meaning of the function of the preposition “ila” is to indicate where and when the event will occur. In this case, it will be more correct to translate as “on the day of the resurrection”, which is confirmed by the other passages with this expression:
God – there is no deity except Him. He will surely assemble you for the day of standing before Him (ila yaumil kyyiamati), about which there is no doubt. And who is more truthful than God in story? (4:87)
…He will surely assemble you for the day of standing before Him (ila yaumil kyyiamati), about which there is no doubt. Those who will lose themselves do not believe! (6:12)
Say, ” Allah causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection (ila yaumil kyyiamati), about which there is no doubt, but most of the people do not know.” (45:26)
In the light of the above arguments, s3:55 will sound like this:
When God said, “O Isa (Jesus), indeed I will take you and raise you to Myself and purify you from those who closed themselves and make those who follow you superior to those who closed themselves on the day of standing before Me (ila yaumil kyyiamati). Then to Me is your return, and I will judge between you concerning that in which you used to differ. (3:55)
In order to designate the period that will be before the day of the standing before God, in the Quran the concept “before” is fulfilled by the preposition “koblya”:
And there is no city but that We will destroy it before the day of standing before God (koblya yaumil kyyiamati) or punish it with a severe punishment. That has ever been in the Prescription inscribed! (17:58)
The fact that we are talking about the companions of Jesus, and not about the Muslims before the Day of Debt, confirms the following:
O you who have believed! Be helpers of God, as when Isa (Jesus), the son of Maryam (Mary), said to the disciples, “Who are my helpers for God?” The disciples said, “We are helpers of God!” And a faction of the children of Israel believed and a faction closed themselves. So We supported those who believed against their enemy, and they became victors! (61:14)
Those, it is logical that the fate of the children of Israel that followed Jesus will be preferable to the part that rejected the messenger, and the Messiah himself will testify against those who rejected the truth on the Day of Debt. About this narrates s4:159, which is traditionally translated as follows:
And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness. (4:159)
Here is an excerpt from Harun Yahya’s book “Jesus will return”:
“It is important to note that the meaning of the ayat is related to the expression “before his death.” Some interpreters of the Quran suggest that this expression means “before the death of the people of the Scripture”. Judging by this commentary, all the people of the Scripture (Ehli-li Kitap), before they are overtaken by death, will surely believe in the prophet Isa. Meanwhile, the Jews, who are also included in the definition of “the people of the Scriptures,” not only did not believe in him at the time of the first coming of the prophet Isa, but treacherously betrayed him, in order to deprive him of his life. It will also be incorrect to talk about the fact that the Jews and Christians who lived after the prophet Isa believed in him properly, as prescribed in the Qur’an.
In a careful analysis of the meaning of the ayat, we come to the following conclusion: People of the Scripture will believe in the prophet Isa before his death.
When we consider the meaning of this ayat, we see an obvious truth before us.
Firstly, it is clear that in the ayat it is said about the future time, since the death of the prophet Isa is meant. However, at the moment he is not dead, but is ascended to Allah. The prophet Isa will return to earth, and will live on it, after which he will die a real, physical death, as all mortals die. Secondly, in the ayat it is said that all the people of the Scripture will believe in the prophet Isa. This event has not yet happened, but the Quran says that it will certainly happen.
Therefore, the person implied in ayat with the pronoun “him” in the expression “before his death” is the prophet Isa. All the people of the Scripture will see him, recognize him, and during his lifetime will follow him. While the prophet Isa will testify about their position in the worldly life before Allah Almighty on the Day of the Lord’s Judgment. (Truth is known only to Allah). ”
I would like to note that the above translation is not adequate to the original. In the Arabic transcription s4:159 sounds as follows: “wahin min ahlil kitabi illya liayu, minana bishi koblya mautihi ual yualal kyyamati yakuunu, alyahim shahid.”
The phrase “mine ahlil kitaabi” is traditionally translated as “among the people of the Scripture.” The preposition “min” has the following meanings: from; across; ago; than; towards, in relation to, in regard to. Basing on these meanings, the preposition “min” cannot be translated as “among”. In this case, it is more appropriate to translate “min” as: in relation to, since the passage itself narrates about Jesus’s attitude in the Day of Debt to his adversaries.
The particle “illia” is an exception and is translated as: except, only, exclusively. “Lya, miyanna bhiha koblya mautihi” is translated as “believed before his death,” and “wal yaumal kyyamati yakuunu, alyahim shahid” means “on the day of the standing before God, he (Jesus) will be a witness against them!” Such a translation shows the meaning clearly and understandable:
Indeed, on the day of the standing before God, he (Jesus) in regard to the holders of the Prescription will witness against them, except those who believed him before his death! (4:159)
The next argument in favor of the second coming of Jesus to the earth, peace be upon him, is again the traditional translation of s43:61:
And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path. (43:61)
Here is an excerpt from Harun Yahya’s book “Jesus will return”:
The largest alims of Islam, based on the ayats of the Quran and the hadiths of the Prophet Muhammad, also explain that this pronoun refers specifically to the prophet Isa. Hamdi Yazyr Elmali in his interpretation of the Quran gives the following explanation:
“Undoubtedly, the prophet Isa is a proof and a sign of the approaching Hour, the Hour, when the dead will be resurrected, and the earthly life will end. For as the appearance of the prophet Isa, the miracle of the resurrection from the dead, which he showed to people, so the words he said about the future resurrection and the rising of the dead from the graves are proofs that the End of the World (Kyyiama) will come true and the mention of this in the hadith only convinces us of this “.
Supporters of this point of view translate “la,ilma lisa,ati” as was quoted above “sign of the hour.” But for some reason, the same phrase in other places is translated and understood in a completely different way.
Indeed, God [alone] has knowledge of the Hour (,ilmussa,ati) and sends down the rain and knows what is in the wombs. And no personality perceives what it will earn tomorrow, and no personality perceives in what land it will die. Indeed, God is Knowing and Acquainted! (31:34)
Whoever corrected himself – it is for his [own] sake; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants.
To him [alone] is attributed knowledge of the Hour (,ilmussa,ati). And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the day He will call to them, “Where are My ‘partners’?” they will say, “We announce to You that there is [no longer] among us any witness [to that]!” (41:46-47)
And blessed is He to whom belongs the kingship of the heavens and the earth and whatever is between them and with whom is knowledge of the Hour (,ilmussa,ati) and to whom you will be returned! (43:85)
To clarify, we will translate the word “, ilmun.” The word “, ilmun, ,alima” is translated as: to know, to be knowledgeable. The similar word confuses “, almun,, alyama”, which means: make a mark, sign. I would like to emphasize that in s43:61 the word “la,ilmu” is used, where “la” is only an amplifying particle, and the main word is “,ilmun.” In the light of the above passages and the meaning of the word “,ilmun,” the correct translation is as follows:
Isa (Jesus) said: Indeed, He has knowledge of the Hour (la,ilma lisa,ati)! So be not in doubt of it, and follow Me! This is a straight path! (43:61)
For the end of the theme of “hour” we give the following excerpt:
Then do they await except that the Hour should come upon them unexpectedly? But already there have come [some of] its indications. Then what good to them, when it has come, will be their remembrance? (47:18)
This passage clearly narrates that the signs of the Hour have already been. Otherwise the Quranic thesis about the suddenness of the Hour becomes meaningless.
The fact that before the Day of Debt there will not be “the second coming”, God narrates Himself through the speech of Jesus:
The day when God will assemble the messengers and say, “What was the response you received?”
They will say, “We have no knowledge. Indeed, it is You who is Knower of the hidden”… (5:109)
When God will say, “O, Isa (Jesus), Son of Maryam (Mary), did you say to the people, ‘Take me and my mother as deities besides God?'”, so he replied
“Exalted are You! It was not for me to say that to which I have no right! If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the hidden! I said not to them except what You commanded me: “Serve God, my Lord and your Lord!” And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. If You should punish them – indeed they are Your servants; but if You forgive them – indeed it is You who is the Exalted in Might, the Wise. (5:116-118)
As can be sseen, this dialogue takes place on the day of the standing before God. It is narrated about the trinity adopted by Christians. If you rely on the traditions of the “second coming” of Jesus, then he (Jesus) will abolish the trinity, i.e. prove the fallacy of his deification. As it is known, the dogma of the Trinity was adopted in the 4th century AD at the Council of Nicaea. It turns out that when Jesus came to earth for the second time, he learned about this dogma and destroyed it. Then it would be logical to answer on the Day of Debt to God in such a spirit that he (Jesus) knew about this and corrected the situation. However, Jesus refuses such a statement, saying that at his times there were no such conversations, and after him, God Himself was a witness.
An additional attempt to assert the “second coming” of Jesus is s3:46 and s5:110, where the word “kahlian” is used, which means being an adult, mature, middle-aged (from 30 to 50).
He will speak to the people in the cradle and in maturity (kahlyan) and will be of the correcting.” (3:46)
When God will say, “O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity (kahlyan)…(5:110)
Here is an excerpt from Harun Yahya’s book “Jesus will return”:
“These expressions (Surat al-Ma’ida, 5:110) indicate the secondary revelation of the prophet Isa already in adulthood, so that he can again speak with people and, having reached his old age, completed his life. For he was ascended to heaven at a young age…
This ayat (Surat Al Imran, 3:46) contains evidence that the prophet Isa is alive and the Sunnis (Ehl-i sunnat) recognize this truth. Ayat clearly expresses that the prophet Isa will speak with people both in his mature years and in his old age. Whereas his old age can only come after he has been sent down to the earth and lived for a while. “(Imam Al-Tabari, Interpretation of the Quran, vol. 2, p. 528; volume 1, p. 247)
The word “kehlen” is found in the Quran only in these two ayats and is used only in relation to the prophet Isa. This word, used to express the period of maturity of Isa, in Arabic means “a person aged 30 to 50 years, who pasted the period of youth and entered maturity, reached old age.” All the alims of Islam translate it as “a period of life that comes after 35 years.”
The statement that Jesus will speak to people, after maturity, and in old age has no basis. Firstly: the word “kahlian” does not give the concept of old age, and secondly: in the Quran, only the infant and adult periods are described.
If we turn to sources that tell us about the life of Jesus (the Gospel and legends by the name of Muhammad), we will find in them that Jesus exhorted the children of Israel from the age of 30 to 33, not counting the conversation in the cradle. As you can see, this period of life is included in all the concepts of “kahlian”. However, in order to protect their point of view, scientists have to interpret the word “kahlian” as a period after 35 years, in order to show that this is possible only after the second coming of Jesus to earth. This is a vivid example of pulling the meaning of a word up to your worldview. Unfortunately, there are also frank distortions of meaning.
Here is another excerpt from Harun Yahya’s book “Jesus will return”:
Meanwhile, some commentators explain the word “kehlen” (“mature”), moving away from its true meaning, and do not take into account the logic of the Quran in interpreting its meaning. They claim that this expression points to the life of the prophets as a whole, saying that all the prophets began their preaching already being reached maturity. Certainly, all the prophets were highly mature people, Allah Almighty bestowed His wisdom and maturity by His Grace. Meanwhile, in Sura “Al Ahqaf” Allah tells us that maturity is considered to be age after forty years. Ayat says: And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity (ashuddahu) and reaches [the age of] forty years, he says, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Verily, I turn to You with repentance and I am one of those who surrendered to You.” (Surah Al-Ahqaf, 46:15) Therefore, Quranic ayats clearly indicate that the word “kehlen” means the second coming of the prophet Isa to the Earth. (Truth is known only to Allah). ”
In this case, the passage is given without the Arabic equivalent of the word “maturity”. But it says “ashuddahu”. The word “kahlyan” is not mentioned here. This is a vivid example of the words juggling
The legend about the second coming of Jesus does not fit into the Quranic concepts. After all, God clearly said that Muhammad is the last of messengers on earth.
Muhammad is not the father of [any] one of your men, but [he is] the messenger of God and last (hataama) of the prophets! And ever is God, of all things, Knowing! (33:40)
The word “last” in Arabic sounds like “haatama”, which is formed from the root of “hathama”, which means: to seal, close, complete, end (H.K. Baranov’s dictionary). Thus, Muhammad is the closure, the completion of all messengers. If, on the other hand, the second coming of Jesus is believed, this will be a complete contradiction to the God’s statement. After all, God uses words formed from the root of “hathama”, which would show the finality of the action:
That day, We will seal (nahtimu) over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn. (36:65)
Each of us has the right to choose, to choose the source of information. In our case, if we declare that we are Muslims, and the Quran is the word of God, and it is higher and more reliable than all books, then we simply have to trust it, especially since it says clearly:
These are the signs of God which We recite to you in truth. Then in what story after God and His signs will they believe? (45:6)