Note: Weekly, we conduct a Qur'an study session, and occasionally the need is felt to clarify or expand upon the content (and context) of particular scriptural passages. A particular verse discussed recently ( The link to which can be found Here ), subjected to a great deal of attention and scrutiny, is the 61st verse of Soorah Az Zukhruuf. It has been discussed in detail over the centuries-in part- because it is widely understood to point to the reemergence of Jesus ('Isa, 'alayis salaam) in the world at a point before the day of Judgement. This second coming is known in Arabic as Nuzool 'Isa.
The Arabic text reads as follows
وَاِنَّہٗ لَعِلۡمٌ لِّلسَّاعَۃِ فَلَا تَمۡتَرُنَّ بِہَا وَاتَّبِعُوۡنِ ؕ ہٰذَا صِرَاطٌ مُّسۡتَقِیۡمٌ
Most of the English translations render the passage as asserting that Jesus (as a second coming) is an indication of the emergence of the hour of Judgement day "So do not have doubt about it and follow me (I.e. Muhammad the Prophet), This is a straight path".(ft.1).
Those who read into the above passage a second coming of Jesus (something which the majority of Christians likewise assert) hang their argument upon the pronoun "hu" as attached to "innahu". They also depend upon the context , beginning in verse 57 (and to a lesser extent vv. 63-65), as well as a number of other Quranic passages elsewhere.
The issue of the second coming of Jesus insofar as other Quranic passages and ahadeeth are concerned will be addressed in a future article, Inshaa-Allah, at the moment we are only concerned with the verse under discussion.
What does the Arabic say?
In Arabic, the term Innahu appears in the opening words of the passage. The pronoun "hu" can mean "he" but can also be translated into "it", all depending on context. Remember, in Arabic, as most of the other Semitic languages, the usage of gender in pronouns does not always imply natural gender. Indeed, in Arabic, the word for "car" (Sayyaarah) is grammatically a feminine word, but we don't see a car as a woman.
So while the majority have translated "wa Innahu" as "and indeed he" and applied it to the concept of the second coming, that is not a necessary reading from a linguistic viewpoint. The issue for English-readers is that in many cases, this verse is translated in such a way that the nuances we have explained above are lost.
It is the view of this writer, supported by grammatical analysis as can be found in such works as Al-Kashshaaf by Zamakhshari and even 'I'raab Al Qur'an by Abu Ja'far An Nahaas (d. 950 c.e) that the minority opinion actually carries more weight, that the term wa innahu actually refers to the Qur'an itself, containing information about the coming of the day of Judgement, that there should be no doubts about this, that a straight path is to be found in following the life-saving teachings as presented by Muhammad, the final prophet and a mercy to all nations, upon whom be God's choicest of blessings and peace.
It should be noted that Innahu appears countless times in the Qur'an as referencing the Qur'an itself,including in the opening verses of this very Soorah (Q 43:4).
What does the broader context say?
The broader context in which verse 61 appears point to a broader context of comparisons, Pharaoh and Moses, tyranny and freedom, delusion and guidance. Both Jesus and Muhammad, upon whom be peace, represent guidance. (vv.51-56)
The subject gets changed a bit to Jesus because the pagan opponents of Prophet Muhammad asked (in light of Quranic affirmative assertions on Jesus) if he (Jesus) was better than their false gods. God's power is demonstrated in how Jesus was actually created . Jesus himself was a blessed personality, and God can in fact do whatsoever he wants ( vv.57-60)
Follow the guidance of Prophet Muhammad and the knowledge present in the Qur'an if you want a path that is straight without any chances of serious deviation. Don't be diverted by Satan away from the path of guidance.
Jesus was also on the path of monotheism and keeping people away from the whispers of Satan, but unfortunately the image and rhetoric of Jesus was usurped by powers (called "Ahzaab"-literally "parties" in Q 43: 65) to justify an enterprise of conquest, exploitation, slavery and colonialism, crimes for which they will have to answer for in Allah's court on the day of judgement (vv.61-67).
However, on that day, it will not bother the believers. They will be safe. They will have God's rewards in paradise. (vv. 66-70).
Footnote
(1) The sentence in quotation marks reads in Arabic reads Fa-laa Tamtarunna bihaa wat tabi'ooni, Haadhaa Seeratun Mustaqeem. The translation of the sentence as given above is universally acknowledged. It is only the meaning of HU as given in Q 43:61 that is the core point of discussion.
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