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The root cause of the belief in the return of Jesus PBUH by most of the Muslim ummah is based in the hadith. This thread deals specifically and directly with those ahadith which talk about the return of Jesus PBUH. In doing so, I have found a valuable resource in Dr. Ahmed Shafaat and his very valuable research into this matter. He is a highly respected scholar who is actually one of two leading Muslim scholars on Judiasm and Christianity in North America. In matters of credibility, this places him well above most "scholars" like Harun Yahya, whose website is the source of much misinformation on this issue. (Dr. Shafaat has also done a lot of great work on correcting the views of mainstream Islamic scholarship on matters of shariah. But let us stick to the matter at hand.) It will come as a big surprise to many, especially the ones who give credibility to web authors like Harun Yahya etc. that the ahadith which talk about the return of Jesus PBUH are not reliable and their authenticity is highly suspect. There are two reasons why:
1: The earliest and most authentic compilation of hadith (Al Muwatta) by Imam Maliki does not contain these ahadith at all.
2: The second is that these ahadith in Bukhari and Muslim are related by Ibn Shihab Al Zuhri, who gave no reliable sources for his tranmission. But more importantly, Al Zhuri is himself shown to be an unreliable source for hadith transimission.
Instead of wasting time giving my own opinions on the issue, I will state Dr. Ahmed Shafaat's research. First regarding point one, and then regarding point 2:
Regarding Point #1:
Why Imam Maliki did not include those hadiths as part of Muwatta
Regarding Point #2
This deals with Ibn Shihab directly: Bukhari himself criticizes the source
For the most part Muslims try to defend the idea that Jesus PBUH
is going to return because of what the mainstream scholars of Islam
have to say. But the mainstream scholarship is itself guilty of not looking
into this matter in enough detail. The reasons for this are highly suspicious,
and it is possible that because this belief in the return of Jesus PBUH is used
as ammunition for so many political and militant movements, that this issue
is consciously suppressed by the institutionalized sects of Islam for material
and political objectives.
1: The earliest and most authentic compilation of hadith (Al Muwatta) by Imam Maliki does not contain these ahadith at all.
2: The second is that these ahadith in Bukhari and Muslim are related by Ibn Shihab Al Zuhri, who gave no reliable sources for his tranmission. But more importantly, Al Zhuri is himself shown to be an unreliable source for hadith transimission.
Instead of wasting time giving my own opinions on the issue, I will state Dr. Ahmed Shafaat's research. First regarding point one, and then regarding point 2:
Regarding Point #1:
Why Imam Maliki did not include those hadiths as part of Muwatta
"Muwatta also does not mention the return of Jesus. In my article I showed that if Imam Malik knew of the traditions of Jesus’ return and he believed in them, he would have no reason to omit them. Hence there are only two possibilities: either the Imam did not know about these traditions or he did not believe in them. In both cases the authenticity of the traditions is cast into doubt. Malik wrote his Muwatta after the middle of the second century, about 150 years after the Prophet. During this time the belief in the return of Jesus -- an interesting, fascinating and important belief -- would have spread far enough for a man of Malik’s knowledge to come to know about it. And if Malik knew about it but did not believe in it, then his judgment in the matter carries some weight since he lived a considerable time before Bukhari and Muslim.
In Bukhari all the ahadith about the return of Jesus have chains that pass through Ibn Shihab and then after one more link through Abu Hurayrah. If the isnad method was very dependable this would have been acceptable but given the fact that the isnad method has not produced too dependable results we cannot put too much confidence in the reliability of these ahadith. There is a distinct possibility that (Ib Shihab) al-Zuhri heard these “ahadith” from not-too-reliable sources and then transmitted them without mentioning the source, as he was at times wont to do. This will explain why these “ahadith” are not found in Muwatta: Imam Malik might have heard these traditions from al-Zuhri, but he did not put much trust in them since no reliable source was given by (Ibn Shibab) al-Zuhri. Later, by the time of Bukhari and Muslim these traditions had been attributed to the Prophet through Abu Hurayrah and then they became acceptable."
Regarding Point #2
This deals with Ibn Shihab directly: Bukhari himself criticizes the source
Islamic View of the Coming/Return of Jesus...Yet the following evidence suggests that al-Zuhri did not always conform to acceptable standards of accuracy and objectivity:
Rabi‘ah would say to Ibn Shihab: My situation is totally different from you. Whatever I say, I say it from my own self and you say it on the authority of the Prophet and so you must be careful, and it is not befitting for a person to waste himself [like this]. (Bukhari, Tarikh al-Kabir, vol. 3, Beirut: Dar al-Kutub al-‘Ilmiyyah, pp. 286-7)
Rabi‘ah would say to Ibn Shihab: When you narrate something according to your own opinion, always inform the people that this is your own view. And when you narrate something from the Prophet, always inform them that it is from the Prophet so that they do not consider it to be your opinion. (Khatib Baghdadi, Al-Faqih wa Al-Mutafaqqih, vol. 1, Lahore: Dar al-Ahya al-Sunnah, p. 148).
Imam Bukhari had the following opinion:
Zuhri would narrate ahadith and on most occasions would insert sentences from his own self. Some of these would be mursal and some of them would be his own. (Ibn Rajab, Fath al-Bari, 1st ed., vol. 5, Jaddah: Dar Ibn al-Jawzi, 1996, p. 286)
In a letter to Imam Malik, Imam Layth Ibn Sa‘ad writes:
When we would meet Ibn Shihab, there would arise a difference of opinion in many issues. When any one of us would ask him in writing about some issue, he, in spite of being so learned, would give three very different answers, and he would not even be aware of what he had already said. It is because of this that I have left him – something that you did not like (Ibn Qayyim, I’lam al- Muwaqqi‘in, vol. 3, Beirut: Dar al-Jayl, p. 85).
Imam Shaf‘i, Darqutni and many others have attributed Tadlis to Zuhri. (Ibn Hajar, Tabaqat al-Mudallisin, Cairo: Maktabah Kulliyyat al-Azhar, p. 32-3)
For the most part Muslims try to defend the idea that Jesus PBUH
is going to return because of what the mainstream scholars of Islam
have to say. But the mainstream scholarship is itself guilty of not looking
into this matter in enough detail. The reasons for this are highly suspicious,
and it is possible that because this belief in the return of Jesus PBUH is used
as ammunition for so many political and militant movements, that this issue
is consciously suppressed by the institutionalized sects of Islam for material
and political objectives.