Common questions answered in a respectful way.

Answer:

As Muslims, we believe that the Qur’an is the Word of Allah and that authentic Ahadith preserve the teachings of His Messenger, Prophet Muhammad ﷺ. The finality of Prophethood is established explicitly in the Qur’an and repeatedly affirmed in authentic Ahadith. Likewise, the future return of Prophet Isa عليه السلام is established in the Qur’an and clarified in numerous authentic Ahadith.

Since both beliefs are taught by Allah and His Messenger ﷺ, there can be no contradiction between them. The return of Isa عليه السلام does not mean that a new prophet will come after Muhammad ﷺ. Rather, Isa عليه السلام was already a prophet before the advent of Muhammad ﷺ. His return will not bring a new revelation, a new scripture, or a new law. Instead, he will return as a follower and supporter of the Shari‘ah of Muhammad ﷺ and will judge according to Islam.

Allah says:

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ۗ وَكَانَ اللَّهُ بِكُلِّ
شَيْءٍ عَلِيمًا

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.”

Qur’an, Surah al-Ahzab 33:40

In the authentic qira’at of the Qur’an, this word is recited as both خَاتَمَ النَّبِيِّينَ and خَاتِمَ النَّبِيِّينَ. Both recitations are mutawatir and both were taught by the Prophet ﷺ.

The Arabic language supports complementary meanings for these readings:

خَاتَم refers to a seal by which something is completed and closed.
خَاتِم refers to the one who concludes or ends a series.

Rather than contradicting one another, the two recitations reinforce the same meaning: Prophet Muhammad ﷺ completed and concluded the institution of Prophethood. This understanding was held by the Companions, the early generations of Muslims, and the mainstream body of Muslim scholarship throughout Islamic history.

The Prophet ﷺ further clarified this meaning when he said:
وَإِنَّهُ لَا نَبِيَّ بَعْدِي
“Indeed, there is no prophet after me.”

Sahih al-Bukhari 3455; Sahih Muslim 1842
The descent of Isa عليه السلام is also established in authentic narrations. The Prophet ﷺ said:
وَالَّذِي نَفْسِي بِيَدِهِ لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ
“By Him in Whose Hand is my soul, the son of Mary will soon descend among you as a just ruler. He will break the cross, kill the swine, and abolish the jizyah.”

Sahih al-Bukhari 3448; Sahih Muslim 155
Notice that the Prophet ﷺ specifically identified the returning figure as Ibn Maryam, meaning “the son of Mary.” This is not merely a symbolic title. Throughout the Qur’an and Sunnah, this designation refers to the historical Prophet Isa عليه السلام. Because he was born miraculously without a human father, he is repeatedly identified through his mother, Maryam عليها السلام.

For this reason, Muslim scholars have understood these narrations to indicate the return of the same Prophet Isa ibn Maryam عليه السلام whom Allah raised to Himself, rather than the appearance of another individual who merely resembles him or fulfills some of his qualities.
In another narration, the Prophet ﷺ informed us that Isa عليه السلام will perform pilgrimage:
وَالَّذِي نَفْسِي بِيَدِهِ لَيُهِلَّنَّ ابْنُ مَرْيَمَ بِفَجِّ الرَّوْحَاءِ حَاجًّا أَوْ مُعْتَمِرًا أَوْ لَيَثْنِيَنَّهُمَا
“By the One in Whose Hand is my soul, the son of Mary will certainly enter into ihram at al-Rawha’ to perform Hajj, or Umrah, or both together.”
Sahih Muslim 1252

This narration demonstrates that Isa عليه السلام will return as a follower of the religion brought by Muhammad ﷺ, since Hajj and Umrah are acts of worship legislated in Islam.

For those considering the Ahmadi interpretation of these prophecies, this narration also raises an important question. The hadith describes Isa ibn Maryam entering into ihram and performing Hajj, Umrah, or both. Historically, Mirza Ghulam Ahmad did not perform Hajj or Umrah. Muslims therefore view this narration as further evidence that the prophecy refers to the future return of the historical Prophet Isa عليه السلام rather than another individual.

A beautiful example explaining the finality of Prophethood is the famous hadith of the final brick. The Prophet ﷺ said:
إِنَّ مَثَلِي وَمَثَلَ الْأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ بَنَى بَيْتًا فَأَحْسَنَهُ وَأَجْمَلَهُ إِلَّا مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ، فَجَعَلَ النَّاسُ يَطُوفُونَ بِهِ وَيَعْجَبُونَ لَهُ وَيَقُولُونَ هَلَّا وُضِعَتْ هَذِهِ اللَّبِنَةُ، فَأَنَا اللَّبِنَةُ وَأَنَا خَاتَمُ النَّبِيِّينَ
“My example and the example of the prophets before me is like a man who built a house and perfected it except for the place of one brick. People would walk around it and admire it, saying, ‘If only this brick were placed.’ I am that brick, and I am the Seal of the Prophets.”
Sahih al-Bukhari 3535; Sahih Muslim 2286

In this parable, the Prophet ﷺ compares the chain of prophets to a completed building. Every prophet sent before him was already part of that structure, including Isa عليه السلام. Prophet Muhammad ﷺ was the final brick that completed the building.

This helps explain why there is no contradiction between the finality of Muhammad ﷺ and the return of Isa عليه السلام. Isa عليه السلام is not a new prophet appearing after Muhammad ﷺ. Rather, he is a prophet who was already part of the completed structure before the final brick was placed.
His return adds no new brick to the building, introduces no new revelation, and establishes no new prophethood. Instead, it fulfills prophecies already revealed by Allah and conveyed by His final Messenger ﷺ.

A useful way to understand this is that finality concerns the appointment of prophets, not the earthly lifespan of prophets. No prophet was appointed after Muhammad ﷺ. The return of Isa عليه السلام would therefore not represent a new appointment to prophethood, but the return of a prophet whom Allah had already appointed long before the coming of Muhammad ﷺ.
In summary:
Isa عليه السلام is not a prophet after Muhammad ﷺ. He is a prophet before Muhammad ﷺ who will return after Muhammad ﷺ.

Al Aaqib Institute
Checked and Approved by Sheikh Muhammad Ishtiaq and Sheikh Nabeel Khan

References
Finality of Prophethood
* Qur’an, Surah al-Ahzab 33:40
مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
* Sahih al-Bukhari 3455; Sahih Muslim 1842
وَإِنَّهُ لَا نَبِيَّ بَعْدِي
* Sahih al-Bukhari 3535; Sahih Muslim 2286
فَأَنَا اللَّبِنَةُ وَأَنَا خَاتَمُ النَّبِيِّينَ

Return of Isa عليه السلام
* Qur’an, Surah al-Nisa 4:157-158
وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ
بَل رَّفَعَهُ اللَّهُ إِلَيْهِ
* Qur’an, Surah al-Nisa 4:159
وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
* Qur’an, Surah al-Zukhruf 43:61
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
* Sahih al-Bukhari 3448; Sahih Muslim 155
لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا

Isa عليه السلام Performing Hajj and Umrah
* Sahih Muslim 1252
لَيُهِلَّنَّ ابْنُ مَرْيَمَ بِفَجِّ الرَّوْحَاءِ حَاجًّا أَوْ مُعْتَمِرًا أَوْ لَيَثْنِيَنَّهُمَا

Answer:

Many people who begin exploring Islam are surprised to find different groups, movements, and schools among Muslims. For some, this raises an important question: if Islam is the truth, why do Muslims disagree?
Before discussing division, it is important to understand that not every disagreement among Muslims is a blameworthy division, nor does every difference create a sect.

Some differences are legitimate differences of interpretation in matters where the texts allow more than one understanding. These differences existed even among the Companions of the Prophet ﷺ and were approved by him.

For example, after the Battle of the Trench, the Prophet ﷺ instructed his Companions:
لَا يُصَلِّيَنَّ أَحَدُكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ
“None of you should pray Asr except at Banu Qurayzah.”
Sahih al-Bukhari 946; Sahih Muslim 1770

Some Companions understood this literally and delayed the prayer until they reached Banu Qurayzah. Others understood that the Prophet ﷺ intended to encourage haste and therefore prayed on time before arriving. When the matter was mentioned to the Prophet ﷺ, he did not criticize either group.

This incident demonstrates that sincere differences in matters open to interpretation can exist within Islam without creating sects or divisions. Such differences later gave rise to the recognized schools of jurisprudence and do not take a person outside the fold of Islam.
At the same time, Islam strongly condemns unnecessary division and sectarianism. Allah says:
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا
“And hold firmly to the rope of Allah all together and do not become divided.”
Qur’an, Surah Aal Imran 3:103

From an Islamic perspective, the existence of sectarian differences is not unexpected. The Prophet ﷺ also informed us that divisions would arise within the Ummah, just as divisions arose among previous religious communities. Among the narrations reported in the Sunan collections is the famous hadith:
افْتَرَقَتِ الْيَهُودُ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَافْتَرَقَتِ النَّصَارَى عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً
“The Jews split into seventy-one sects, the Christians split into seventy-two sects, and this Ummah will split into seventy-three sects.”
Sunan Abi Dawud 4596; Jami‘ al-Tirmidhi 2641

These sectarian differences are not the same as the valid differences of the Companions. Rather, they involve departures from the methodology of the Prophet ﷺ and his Companions in matters of belief, worship, or religious methodology.

It is also important to note that this hadith concerns divisions within the Muslim Ummah. It does not address beliefs that contradict foundational teachings of Islam itself.

Islam has core beliefs that define a person as Muslim, such as belief in Allah, His angels, His books, His messengers, the Last Day, and acceptance of Prophet Muhammad ﷺ as the final Messenger and Prophet of Allah. When a belief contradicts matters that are universally known and essential to Islam, the discussion is no longer merely about sectarian differences within Islam, but about whether that belief remains within the boundaries established by Islam.

For this reason, Muslim scholars have traditionally distinguished between:
1. Legitimate scholarly differences that do not create sects.
2. Sectarian innovations and deviations that may still remain within Islam.
3. Beliefs that contradict foundational principles of Islam and therefore require a separate discussion regarding the boundaries of the faith itself.

The Prophet ﷺ did not merely predict division. He also gave Muslims a criterion by which truth could be recognized amidst those differences.
When asked which group would be saved, he replied:
مَا أَنَا عَلَيْهِ وَأَصْحَابِي
“That which I and my Companions are upon.”
Jami‘ al-Tirmidhi 2641

This answer is extremely important. The Prophet ﷺ did not point to a particular name, organization, ethnicity, nationality, or later movement. Instead, he directed Muslims back to a standard: adherence to the Qur’an, the authentic Sunnah, and the understanding and practice of the Companions.

For this reason, scholars have explained that the “saved group” is not a sect in the conventional sense at all. Rather, it is the body of believers who remain upon the way of the Prophet ﷺ and his Companions, regardless of what labels they may carry.
This principle is further emphasized in another hadith:
فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ مِنْ بَعْدِي، تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ
“Whoever among you lives long will see much disagreement. Therefore, hold firmly to my Sunnah and the Sunnah of the rightly guided caliphs after me. Cling to it and hold onto it with your molar teeth.”
Sunan Abi Dawud 4607; Jami‘ al-Tirmidhi 2676

It is also worth noting that the existence of differing groups is not unique to mainstream Islam. Nearly every religious tradition experiences internal disagreements over time, including Christianity, Judaism, and the Ahmadiyya movement itself.

Within Ahmadiyya, significant differences emerged after the death of Mirza Ghulam Ahmad. The largest Ahmadi group and the Lahore Ahmadiyya Movement differ on fundamental theological questions, including the status of Mirza Ghulam Ahmad himself. Other smaller Ahmadi groups have likewise differed regarding leadership and doctrine, such as the Jama‘at-e-Ahmadiyya Islah Pasand group. The existence of these differences does not by itself prove or disprove any claim. Rather, it demonstrates the need to return to an objective standard.
Allah says:
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ
“If you disagree over anything, refer it back to Allah and the Messenger.”
Qur’an, Surah al-Nisa 4:59

For someone sincerely searching for the truth, the most important question is not:
“Why do different groups exist?”
Nor is it:
“Which group has the most followers?”
Nor is it:
“Which movement appeared most recently?”

Rather, the question is:
Which beliefs and practices are most faithful to the Qur’an, the authentic Sunnah, and the understanding of the Prophet ﷺ and his Companions?

The Prophet ﷺ foretold that differences would occur, but he also left behind a clear method for navigating them. The path of salvation is not found in attachment to a particular sectarian label, but in following the guidance that was revealed to Prophet Muhammad ﷺ and faithfully preserved and practiced by his Companions.

Al Aaqib Institute
Checked and Approved by Sheikh Muhammad Ishtiaq and Sheikh Nabeel Khan

References
Legitimate Scholarly Differences
* Sahih al-Bukhari 946; Sahih Muslim 1770
لَا يُصَلِّيَنَّ أَحَدُكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ

Unity in Islam
* Qur’an, Surah Aal Imran 3:103
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

The Prophecy of Division
* Sunan Abi Dawud 4596
وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً
* Jami‘ al-Tirmidhi 2641
افْتَرَقَتْ أُمَّتِي عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً

The Saved Group
* Jami‘ al-Tirmidhi 2641
مَا أَنَا عَلَيْهِ وَأَصْحَابِي

Holding Firmly to the Sunnah
* Sunan Abi Dawud 4607; Jami‘ al-Tirmidhi 2676
فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ مِنْ بَعْدِي

Returning Disputes to Revelation
* Qur’an, Surah al-Nisa 4:59
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ

Additional Verses Condemning Sectarianism
* Qur’an, Surah al-An‘am 6:159
إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ
* Qur’an, Surah al-Rum 30:31-32
وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ ۝ مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا

Following the First Generations
* Qur’an, Surah al-Tawbah 9:100
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ

Answer:

This question is often asked because people assume that a longer lifespan must indicate a higher rank or greater virtue. However, neither the Qur’an nor the Sunnah teaches that a longer life makes a person superior to another.

As Muslims, we believe that every human being will eventually die. Allah says:
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ
“Every soul shall taste death.”
Qur’an, Surah Aal Imran 3:185

Likewise, Allah says:
وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ ۖ أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ
“We did not grant immortality to any human before you. So if you die, will they live forever?”
Qur’an, Surah al-Anbiya 21:34

Therefore, Muslims do not believe that Isa عليه السلام is immortal. Rather, we believe that Allah raised him and preserved him until a time known only to Him, after which Isa عليه السلام will return to earth, fulfill the prophecies concerning him, and eventually die like every other human being.

The real question, then, is not whether Isa عليه السلام will die, but whether Allah is capable of preserving someone for a long period of time.
For a Muslim, the answer is simple: Allah is capable of all things.
Allah says:
إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
“Indeed, Allah has power over all things.”
Qur’an, Surah al-Baqarah 2:20

The Qur’an is filled with miracles that occurred by Allah’s permission. Allah caused Ibrahim عليه السلام to emerge unharmed from a fire. He caused Musa عليه السلام to split the sea. He caused the People of the Cave to sleep for centuries. He created Adam عليه السلام without a father or mother and created Isa عليه السلام without a father.

If Allah can create a man without a father, preserve people in a cave for centuries, and split the sea for Musa عليه السلام, then preserving Isa عليه السلام for a long period of time presents no difficulty whatsoever.

Belief in miracles is a fundamental part of Islam. Muslims accept miracles not because they are common occurrences, but because Allah and His Messenger ﷺ informed us that they occurred.

A famous example of this principle is the Night Journey and Ascension, al-Isra’ wal-Mi‘raj. When the Quraysh mocked the Prophet ﷺ for describing his miraculous journey, Abu Bakr رضي الله عنه immediately accepted it.

When he was informed of what the Prophet ﷺ had said, he replied:
إِنْ كَانَ قَالَهُ فَقَدْ صَدَقَ
“If he said it, then he has spoken the truth.”

For this reason, he became known as al-Siddiq, the Truthful One.

Likewise, Muslims believe in the raising and future return of Isa عليه السلام because Allah informed us of it in the Qur’an and because the Prophet ﷺ informed us of it in authentic narrations.

It is also important to understand that a longer lifespan has never been a criterion for superiority in Islam.

Prophet Muhammad ﷺ is the leader of the children of Adam and the greatest of the prophets, despite passing away at the age of sixty-three.
Meanwhile, Prophet Nuh عليه السلام lived far longer. Allah says:
فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا
“He remained among them for a thousand years minus fifty years.”
Qur’an, Surah al-‘Ankabut 29:14

This verse refers only to the period of his preaching, not necessarily his entire lifespan. Yet despite Nuh’s extraordinary longevity, Muslims do not consider him superior to Prophet Muhammad ﷺ.

Similarly, many other prophets lived longer lives than Prophet Muhammad ﷺ, yet none of them surpassed him in rank.

Even among ordinary people, some Muslims live to seventy, eighty, ninety, or even over one hundred years of age. No Muslim would claim that such a person is therefore greater than the Messenger of Allah ﷺ.

The same principle applies when discussing Mirza Ghulam Ahmad. Historically, he lived longer than sixty-three years. Yet neither Ahmadis nor non-Ahmadis argue that his longer lifespan made him superior to Prophet Muhammad ﷺ. Length of life has never been the measure of greatness in Islam.

Rather, true greatness is determined by Allah’s choice, righteousness, and rank with Him, not by the number of years a person lives.
The Prophet ﷺ said:
أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَلَا فَخْرَ
“I am the leader of the children of Adam on the Day of Resurrection, and this is no boast.”
Sahih Muslim 2278

This includes every prophet and messenger, including Isa عليه السلام.
Therefore, the fact that Isa عليه السلام has lived longer does not imply superiority any more than Nuh’s long life implied superiority, or the longer lives of countless ordinary people imply superiority.

A longer lifespan is simply a matter of Allah’s decree. The superiority of Prophet Muhammad ﷺ, on the other hand, is established through revelation.

In summary:
* Every soul will eventually taste death.
* Isa عليه السلام is not immortal and will eventually die.
* Allah is fully capable of preserving whomever He wills for as long as He wills.
* Belief in miracles is a fundamental part of Islam.
* A longer lifespan has never been a criterion for superiority in Islam.
* Nuh عليه السلام lived much longer than Prophet Muhammad ﷺ yet was not greater than him.
* Many ordinary Muslims live longer than sixty-three years, yet this does not make them greater than Prophet Muhammad ﷺ.
* Mirza Ghulam Ahmad also lived longer than sixty-three years, yet neither Ahmadis nor non-Ahmadis consider that evidence of superiority over the Messenger of Allah ﷺ.
* Prophet Muhammad ﷺ remains the leader of the children of Adam and the greatest of the prophets regardless of how long any other human being lives.

References
Every Soul Shall Taste Death
* Qur’an, Surah Aal Imran 3:185
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ
No Human Is Immortal
* Qur’an, Surah al-Anbiya 21:34
وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ
Allah Has Power Over All Things
* Qur’an, Surah al-Baqarah 2:20
إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Nuh’s Long Life
* Qur’an, Surah al-‘Ankabut 29:14
فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا
The Rank of Prophet Muhammad ﷺ
* Sahih Muslim 2278
أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَلَا فَخْرَ
Abu Bakr’s Acceptance of the Isra’ and Mi‘raj
* Reported in the books of Seerah regarding Abu Bakr al-Siddiq رضي الله عنه:
إِنْ كَانَ قَالَهُ فَقَدْ صَدَقَ

Answer:

This question is often based on a misunderstanding of what Muslims actually believe.

Muslims are not awaiting a new “Promised Messiah” separate from Isa ibn Maryam, Jesus, عليه السلام. Rather, Muslims are awaiting the return of Isa ibn Maryam عليه السلام himself, the same Messiah who was born to Maryam عليها السلام, who was raised by Allah, and whose future return was explicitly foretold by Prophet Muhammad ﷺ.

The belief that Isa عليه السلام will physically return before the Day of Judgment is not based on later interpretations or the opinions of scholars. Rather, it is established by the Qur’an and numerous authentic narrations of Prophet Muhammad ﷺ.

The Prophet ﷺ said:
وَالَّذِي نَفْسِي بِيَدِهِ لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ
“By Him in Whose Hand is my soul, the son of Mary will soon descend among you as a just ruler. He will break the cross, kill the swine, and abolish the jizyah.”
Sahih al-Bukhari 3448; Sahih Muslim 155

Notice that the Prophet ﷺ did not say that someone resembling Isa عليه السلام would come, nor that another person would metaphorically fulfill his role. Rather, he specifically identified the returning figure as:
ابْنُ مَرْيَمَ
“The son of Mary.”

This title is repeatedly used throughout the Qur’an and Sunnah for the historical Prophet Isa عليه السلام. Because Isa عليه السلام was born without a human father, he is uniquely identified through his mother, Maryam عليها السلام.

The Prophet ﷺ also described where Isa عليه السلام would descend. He said:
يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ
“Isa ibn Maryam will descend at the white minaret in the eastern part of Damascus.”
Sahih Muslim 2937

The Prophet ﷺ further informed us that when Isa عليه السلام descends, the Mahdi will already be present. When the prayer is about to begin, the Mahdi will invite Isa عليه السلام to lead the prayer, but Isa عليه السلام will refuse and instead pray behind him.

The Prophet ﷺ said:
فَيُقَالُ لَهُ تَعَالَ صَلِّ لَنَا، فَيَقُولُ لَا، إِنَّ بَعْضَكُمْ عَلَى بَعْضٍ أُمَرَاءُ تَكْرِمَةَ اللَّهِ هَذِهِ الْأُمَّةَ
“He will be invited to lead the prayer, but he will say: ‘No. Some of you are leaders over others as an honor from Allah to this Ummah.’”
Sahih Muslim 156

This event carries profound significance. Although Isa عليه السلام is a mighty prophet and messenger of Allah, he will not return with a new religion or a new law. Rather, he will return as a follower of the Shari‘ah brought by Prophet Muhammad ﷺ.

For this reason, scholars often describe Isa عليه السلام upon his return as being an ummati, a follower of Muhammad ﷺ, in terms of the law he follows, while still remaining a prophet whom Allah sent before Muhammad ﷺ.

The Prophet ﷺ also informed us that Isa عليه السلام will perform acts that clearly identify him as the Messiah foretold in the authentic narrations:
* He will descend near the eastern white minaret of Damascus.
* He will pray behind the Mahdi.
* He will kill the Dajjal.
* He will break the cross.
* He will kill the swine.
* He will abolish the jizyah.
* He will rule with justice.
* He will perform Hajj, Umrah, or both.

The Prophet ﷺ said:
وَالَّذِي نَفْسِي بِيَدِهِ لَيُهِلَّنَّ ابْنُ مَرْيَمَ بِفَجِّ الرَّوْحَاءِ حَاجًّا أَوْ مُعْتَمِرًا أَوْ لَيَثْنِيَنَّهُمَا
“By the One in Whose Hand is my soul, the son of Mary will certainly enter into ihram at al-Rawha’ to perform Hajj, or Umrah, or both together.”
Sahih Muslim 1252

For this reason, mainstream Muslims are not waiting for a new Messiah, a metaphorical Messiah, or another claimant. Rather, they are awaiting the return of the very same Isa ibn Maryam عليه السلام whose descent was foretold by Prophet Muhammad ﷺ.

In reality, the question is not:
“Why are Muslims still waiting for the Messiah?”
The question is:
Did Prophet Muhammad ﷺ teach that Isa ibn Maryam عليه السلام would return in the future?

For over fourteen centuries, Muslims have answered that question with a clear and consistent “yes” based upon the Qur’an and the authentic Sunnah.

The belief of mainstream Muslims is therefore simple:
We are not waiting for another Messiah. We are waiting for the return of the Messiah, Isa ibn Maryam عليه السلام, exactly as foretold by Prophet Muhammad ﷺ.

Al Aaqib Institute
Checked and Approved by Sheikh Muhammad Ishtiaq and Sheikh Nabeel Khan

References
Isa ibn Maryam Will Return
* Sahih al-Bukhari 3448; Sahih Muslim 155
لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا
Isa عليه السلام Will Descend in Eastern Damascus
* Sahih Muslim 2937
يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ
Isa عليه السلام Will Pray Behind the Muslim Leader
* Sahih Muslim 156
إِنَّ بَعْضَكُمْ عَلَى بَعْضٍ أُمَرَاءُ تَكْرِمَةَ اللَّهِ هَذِهِ الْأُمَّةَ
Isa عليه السلام Will Break the Cross and Kill the Swine
* Sahih al-Bukhari 3448; Sahih Muslim 155
فَيَكْسِرَ الصَّلِيبَ وَيَقْتُلَ الْخِنْزِيرَ وَيَضَعَ الْجِزْيَةَ
Isa عليه السلام Performing Hajj and Umrah
* Sahih Muslim 1252
لَيُهِلَّنَّ ابْنُ مَرْيَمَ بِفَجِّ الرَّوْحَاءِ حَاجًّا أَوْ مُعْتَمِرًا أَوْ لَيَثْنِيَنَّهُمَا

Answer:

No. A person who accepts Islam or returns to mainstream Islam does not have to publicly announce that decision if doing so would cause hardship, harm, persecution, family conflict, loss of livelihood, or other serious difficulties.

The validity of a person’s Islam is not dependent upon making a public declaration to any community or organization. Rather, a person enters Islam through sincere faith and acceptance of its teachings. Publicly announcing one’s beliefs may sometimes be beneficial, but it is not a condition for being Muslim.

Before discussing specific examples, it is important to remember that Islam does not obligate a person to seek hardship. Rather, the Shari‘ah takes a person’s circumstances into account and encourages wisdom, patience, and gradualness while remaining firm upon the truth.

The early history of Islam provides many examples of Muslims concealing their faith during times of difficulty. During the Makkan period, many of the Companions accepted Islam privately before openly practicing their religion. The Prophet ﷺ guided people according to their circumstances, strength, and the likely consequences they would face.

One of the clearest examples is found in the Qur’an itself. Allah mentions a believer from the family of Fir‘awn who concealed his faith:
وَقَالَ رَجُلٌ مُؤْمِنٌ مِّنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ
“And a believing man from the family of Pharaoh, who concealed his faith, said...”
Qur’an, Surah Ghafir 40:28

This believer was praised by Allah despite concealing his faith. This demonstrates that concealing one’s belief due to circumstances does not invalidate one’s faith.

Likewise, when Sayyiduna Ammar ibn Yasir رضي الله عنه was subjected to severe torture, Allah revealed:
إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ
“Except for one who is compelled while his heart remains firm in faith.”
Qur’an, Surah al-Nahl 16:106

This verse establishes that preserving one’s safety in difficult circumstances does not negate faith so long as the heart remains firm upon Islam.

The Seerah also contains several examples demonstrating that a public announcement of one’s Islam is not required.

One example is Sayyiduna Abu Dharr al-Ghifari رضي الله عنه. After accepting Islam in Makkah, the Prophet ﷺ instructed him to return to his people and await further developments. However, out of his excitement and eagerness to proclaim the truth, Abu Dharr رضي الله عنه went directly to the Ka‘bah and publicly declared his Islam before the Quraysh. As a result, he was severely beaten.

The lesson scholars derive from this incident is important: the ruling is based upon the guidance of the Prophet ﷺ, not upon the extraordinary courage of Companions who voluntarily chose a more difficult path for themselves. Abu Dharr’s bravery was praiseworthy, but his actions do not make public declaration obligatory for every Muslim.

Similarly, after accepting Islam, Sayyiduna Urwah ibn Mas‘ud al-Thaqafi رضي الله عنه wished to return immediately to his tribe and openly invite them to Islam. The Prophet ﷺ expressed concern that his people might kill him.

Urwah رضي الله عنه nevertheless chose to return and publicly call his tribe to Islam. Shortly thereafter, he was martyred by his own people. His courage was immense, but the Prophet’s concern for his safety demonstrates that Islam does not require a person to place themselves in harm’s way when such dangers are foreseeable.

Likewise, Abdullah ibn Mas‘ud رضي الله عنه publicly recited the Qur’an before the Quraysh despite the danger and was physically attacked for doing so. Yet this too was an example of exceptional courage, not a universal obligation upon every believer.

These examples teach an important principle: while openly proclaiming one’s faith despite hardship can be an act of great courage and virtue, it is not required of every Muslim in every circumstance.

For someone leaving the Ahmadiyya Jamaat and embracing Islam, every situation is different.

Some individuals are blessed with supportive families and communities and may find it easy to openly announce their beliefs.

Others may face social isolation, family conflict, threats, financial hardship, marital difficulties, or other serious consequences.

In such circumstances, Islam does not require a person to unnecessarily expose themselves to harm.

A person should use wisdom, patience, and good judgment. If publicly announcing one’s departure from the Jamaat would cause significant hardship, there is no obligation to make such an announcement immediately.

Over time, as circumstances improve and a person gains knowledge, confidence, and support, they may choose to share their beliefs more openly. However, this should be done with wisdom and consideration for the likely consequences.

Allah says:
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا
“Allah does not burden a soul beyond its capacity.”
Qur’an, Surah al-Baqarah 2:286

The goal is not to make a dramatic public statement. The goal is to sincerely worship Allah, follow His Messenger ﷺ, and remain steadfast upon the truth.

A person who quietly accepts Islam is just as much a Muslim as a person whose conversion is known to the entire world.

Ultimately, a Muslim’s relationship is with Allah. Public recognition from people is not a condition for faith, nor is public silence a barrier to faith.

References

Concealing Faith
* Qur’an, Surah Ghafir 40:28
وَقَالَ رَجُلٌ مُؤْمِنٌ مِّنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ
The Case of Ammar ibn Yasir رضي الله عنه
* Qur’an, Surah al-Nahl 16:106
إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ
Allah Does Not Burden a Soul Beyond Its Capacity
* Qur’an, Surah al-Baqarah 2:286
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا
Abu Dharr al-Ghifari رضي الله عنه
* Sahih al-Bukhari 3861
After accepting Islam, Abu Dharr رضي الله عنه publicly declared his faith before the Quraysh and was beaten, despite the Prophet ﷺ initially directing him to return to his people.
Urwah ibn Mas‘ud al-Thaqafi رضي الله عنه
* Reported in Musnad Ahmad, al-Mustadrak of al-Hakim, and books of Seerah.
After accepting Islam, he returned to his tribe despite concerns for his safety and was subsequently martyred.
Abdullah ibn Mas‘ud رضي الله عنه
* Reported in Sirat Ibn Hisham and other early Seerah works.
He publicly recited the Qur’an before the Quraysh and was physically attacked for doing so.