Ashrat al-Saah - al-Wabil - Yusuf al-Wabil - (344)

Ashrat al-Saah - al-WabilYusuf al-Wabil

they also indicate that some of the People of the Book will believe in Jesus, peace be upon him, at the end of time—upon his descent (1) and before his death—as stated in the rigorously authentic, mass-transmitted hadiths.

Shaykh al-Islām Ibn Taymiyyah said in response to a question concerning Jesus’s death and his being raised:

“Praise be to Allah. Jesus, peace be upon him, is alive. It is authentically reported from the Prophet, blessings and peace be upon him, that he said: ‘The son of Mary will descend among you as a just judge and equitable leader. He will break the cross, kill the swine, and abolish the jizya’ (2). It is also authentically reported from him that Jesus will descend at the white minaret east of Damascus and kill the Antichrist. A person whose soul has left his body does not have his body descend from heaven; if he is brought back to life, he rises from his grave.

“As for the words of Allah Most High, ‘I shall take you and raise you to Myself and purify you from those who disbelieve,’ they prove that He did not mean death. Had He meant death, Jesus would have been like all other believers in that respect, for Allah takes their souls and raises them to heaven; there would thus have been nothing unique about it. The same applies to His words, ‘and purify you from those who disbelieve.’ Had his soul departed from his body, his body would have remained on earth like the bodies of all the other prophets.

“Allah Most High also says in the other verse: ‘They did not kill him, nor did they crucify him; rather, it was made to appear

(1) A real descent. His descent and rule on earth at the end of time are not intended as a metaphor for the ascendancy over people of his spirit and the essence of his message, with its emphasis on mercy, love, peace, and adherence to the higher objectives of the Sharia rather than merely its outward forms. Such an interpretation contradicts the mass-transmitted hadiths stating that he will descend in both soul and body, just as he was raised in both soul and body—peace be upon him. (2) See the comments of Shaykh Muhammad Abduh in *Tafsīr al-Manār*, 3/317.

فإنها تدلُّ على أنَّ من أهل الكتاب مَنْ سيؤمن بعيسى ﵇ آخر الزّمان، وذلك عند نزوله (١) وقبل موته؛ كما جاءت بذلك الأحاديث المتواترة الصحيحة. قال شيخ الإسلام ابن تيمية في جوابه لسؤال وُجِّهَ إليه عن وفاة عيسى ورفعه: "الحمد لله، عيسى ﵇ حىٌّ، وقد ثبت في الصَّحيح عن النّبيّ ﷺ أنّه قال: "ينزل فيكم ابن مريم حكمًا عدلًا وإمامًا مقسطًا، فيكسر الصلّيب، ويقتل الخنزير، ويضع الجزية" (٢)، وثبت في الصّحيح عنه أنّه ينزل على المنارة البيضاء شرقي دمشق، وأنّه يقتل الدَّجَّال، ومَن فارقت روحه جسده؛ لم ينزل جسده من السَّماء، وإذا أُحيي؛ فإنّه يقوم من قبره. وأمّا قوله تعالى: ﴿إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا﴾؛ فهذا دليلٌ على أنّه لم يعنِ بذلك الموت، إذ لو أراد بذلك الموت؛ لكان عيسى في ذلك كسائر المؤمنين؛ فإن الله يقبض أرواحهم، ويعرج بها إلى السَّماء، فعُلِم أن ليس في ذلك خاصِّيَّة، وكذلك قوله: ﴿وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا﴾، ولو كان قد فارقت روحه جسده؛ لكان بدنه في الأرض كبدن سائر الأنبياء، أو غيره من الأنبياء. وقد قال تعالى في الآية الأخرى: ﴿وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ

(١) نزولًا حقيقيًا، وليس المراد بنزوله وحكمه في الأرض في آخر الزّمان كناية عن غلبة روحه وسر رسالته على النَّاس بما غلب عليها من الأمر بالرّحمة والمحبة والسلم والأخذ بمقاصد الشّريعة دون الوقوف عند ظواهرها؛ فإن ذلك مخالفٌ للأحاديث المتواترة في أنّه ينزل بروحه وجسده كما رفع بروحه وجسده ﵇. (٢) انظر كلام الشّيخ محمَّد عبده في "تفسير المنار" (٣/ ٣١٧).