Q 1. We as Muslims are supposed to believe that Prophet Isa (Jesus Christ) -peace be upon him- shall return towards the end of time. Now why do we believe that he (P) shall return to help Muslims, since my understanding is that according to the Qur'an our religion is complete and we cannot add or subtract? The Qur'an only states in one place that "He (Jesus) shall be a sign … (Surah 43) and that too is in brackets in Yusuf Ali's translation but not in Maudoodi's meaning of the Qur'an. Please enlighten us on this issue.
A 1. I have several old and new editions Yusuf Ali's translation of the Qur'an. In his translation of 43:61, I did not find the word "sign" in brackets in any edition. Maulana Maududi has also written an excellent commentary on this subject. At the end of his commentary on Surah al-Ahzab (33) he also wrote a long supplement on "The Truth about the Promised Masih". Please read that chapter. It is very useful.
Now let me briefly explain what are the teachings of the Qur'an and Sunnah on the Second Coming of Jesus. Concerning Jesus Allah says in the Qur'an, "He was no more than a servant whom We had favored and We made him an example to the Children of Israel…. And He shall be a sign for the Hour (of Judgment), therefore have no doubt about it and follow me. This is a straight way." (Al-Zukhruf 43:59-61) It is reported in the authentic collections of Hadith by Imam Bukhari and Imam Muslim that the Prophet Muhammad -peace be upon him- said, "Soon the Son of Mary will descend among you as a just judge. He will break the cross, kill the pig, remove the Jizyah and the wealth will overflow so much that no one will take it, and until the prostration (al-Sajdah) will be better than the world and whatever is in it. Then Abu Hurairah said, 'Read if you wish, 'And there is none of the People of the Book but must believe in him before his death and on the Day of Judgment he will be a witness on them.'" (al-Nisa' 4:159) Imam Muslim has reported that the Prophet -peace be upon him- said, "How (happy) will you be when the Son of Mary will come down among you and your Imam will be from amongst you." In another Hadith it is said, "A group of my Ummah will continue fighting for the truth and will be victorious until the Day of Resurrection. Then Jesus son of Mary will come down and their (Muslim's) leader will say, 'Come and lead our prayer', but he will say, 'No, you have your leaders among you. This is the honor of Allah for this Ummah." It is also reported by Imam Muslim that Jesus will fight the Dajjal (a demonic figure who will pretend to be the Masih and will deceive many people) and will kill him at the gate of Ludd near the city of Jerusalem.
The Second Coming of Jesus is clearly established from the Qur'an and authentic Sunnah. We Muslims should not have any doubt about this matter. The Ahadith make it very clear that:
- Jesus will descend (yanzil) and will not be born. Thus any one who will be born and will grow up in front of the eyes of his contemporaries and then will claim that he is the Promised Masih, he will be misusing these Ahadith and misleading the people.
- Jesus' coming will be "a sign of the approaching Day of Judgment". If any one made a claim of being the Masih while the Day of Judgment did approach, neither in his life nor soon after him, then it is proved that he was a false pretender and not a true Messiah.
- Jesus will not come to add or subtract anything from Islam. He will not claim himself to be a new Prophet or Messenger. He will not even lead a prayer of Muslims, he will follow in prayers the Ameer or Imam of Muslims. If any one claimed to be the Messiah and led the prayers of Muslims then that person, according to the Ahadith, will not be a true Masih.
- Jesus will be a just judge. He will make right judgment between the truth and falsehood. He will break the cross, kill the pig and will remove the Jizyah. This means that he will correct the false doctrines and beliefs that are spread about him and about his teachings among his followers and many of them will follow him and thus the followers of the Prophet Muhammad and Prophet Jesus -peace be upon both of them- will be united into one Ummah and there will be no need for Jizyah.
- Jesus will fight the Dajjal and will kill him near Jerusalem. He will not say that Qital is abolished and is not necessary any more.
We do not know when Jesus will come, but he will surely come. It is important to believe whatever Allah has said in the Qur'an and whatever is explained in the authentic Sunnah of the Prophet -peace be upon him. May Allah keep us on the right path.
Q. 2. Can a Muslim patient sign documents to request that in the event that if it is medically determined that there is no hope for a cure, cardiopulmonary resuscitation not be carried out?
A. 2. Cardiopulmonary resuscitation is a medical treatment. Its purpose should be only to help in the healing and curing of a patient. If a conscientious and trustworthy doctor (preferably doctors) determines that the patient will not be helped any further by this treatment, the doctor is allowed to suspend or terminate the resuscitation. A patient can also make such a request. But one should study the documents very carefully before signing.
Q. 3. Can a Muslim physician honor such a request from a Muslim or a non-Muslim patient?
A. 3. If it is allowed to make such a request, then it is also allowed to honor it. But keep in mind my answer to previous question.
Q. 4. What does Islam say about organ donation during life or after death. Is this allowed in Islam?
A. 4. This question is very much debated by the jurists (Fuqaha') in past two decades. The Supreme Council of Ulama' in Riyadh (as per their resolution no. 99 dated 6 Dhul Qi'dah 1402) has allowed both organ donation and organ transplantation in the case of necessity (idtirar). The organ can be taken from the body of a living person with his/her consent and approval and also from the body of a dead person. In the case of a living person, the jurists have stipulated that this donation should not deprive him/her of vital organs. It should also not cause risk to his/her normal life. The Fiqh Academy of the Muslim World League, Makkah also allowed organ donation and transplantation in its 8th session held between 28 Rabi'ul Thani - 7 Jumadal Ula, 1405. The Fiqh Academy of the Organization of the Islamic Conference in Jeddah during the year 1408 and the Mufti of Egypt Dr. Saeed al-Tantawi also allowed the use of the body organs of a person who has died in an accident, if the necessity requires the use of any organ to cure a patient, provided that a competent and trustworthy Muslims physician makes this decision.
It is important to note that most of the Fuqaha' have allowed the donation of the organs only. They do not allow the sale of the human organs. Their position is that the sale of human organs violates the rules of the dignity and honor of human being and so it will be haram. Some jurists suggest that because people have become too materialistic and it may not be possible to find a free organ, so under necessity one can purchase the organs, but a Muslim should never sell his/her organs.