Javed Ahmed Ghamidi considers the concept of the second coming of Jesus (PBUH) as one that requires contemplation and further investigation. This is due to certain questions of reason (aqal) and transmission (naqal) that hinder the acceptance of the concept. Among these questions, prominent are those that arise from contemplating the hadiths of the second coming of Jesus in light of the Qur’an. Besides these, there are also significant questions that arise from the established principles of the science of authenticating hadith reports and their textual criticism and create obstacles in accepting the commonly acknowledged interpretations of these narratives. The former type of concerns has been expressed by the esteemed scholar in his book Meezan. While discussing the belief in the Day of Judgment under the title ‘Signs of the Day of Judgment,’ he mentions the emergence of Gog and Magog and the Dajjal. At this point he expresses his reservations about the descent of Jesus. He writes:
...As far as the narratives which record the advent of Jesus (PBUH) are concerned, though the hadith scholars have generally accepted them; however, if they are analyzed in the light of the Qur’an, they too become dubious.
Firstly, the personality of Jesus (PBUH) has been discussed in the Qur’an from various aspects. The Qur’an has commented on his da‘wah mission and his personality at a lot of places. The cataclysm that will take place on the Day of Judgement is also a very frequently discussed topic of the Qur’an. The advent of a celebrated prophet of God from the heavens is no small an incident. In spite of the fact that there were many instances in which this incident could have been mentioned, we find that there is not a single place in which it is mentioned in the Qur’an. Can human knowledge and intellect be satisfied with this silence? One does find this hard to digest.
Secondly, the Qur’an has recorded a dialogue of God with Jesus (PBUH) which will take place on the Day of Judgement. During the course of this conversation, the Almighty will ask him about the real sphere in which the Christians had gone astray: the divinity of Jesus (PBUH) and Mary. He will ask Jesus (PBUH) if it was as per His instructions that he had told people to deify himself and his mother whilst leaving aside God. In response to this question, among other things, Jesus (PBUH) will say that he instructed his people in the very manner he was asked by God and that as long as he remained among them he watched over what they were doing, and that after his own demise he was not aware of what good or evil they did, and that after his death it was God who watched over them. In this dialogue, one can clearly feel that the last sentence is very inappropriate if Jesus (PBUH) had also come in this world a second time. In such a case, he should have responded by saying that he knew what happened with them and that a little earlier he had gone to warn them of their grievous faults…
Thirdly, in one verse of the Qur’an, the Almighty has disclosed what will happen to Jesus (PBUH) and his followers till the Day of Judgement. Sense and reason demand that here He should also have disclosed his second coming before the advent of this Day; however, we find no such mention. If Jesus (PBUH) had to come, why was silence maintained at this instance? One is unable to comprehend any reason for it. (Meezan, 182-183)
These are the objections of the esteemed scholar which arise from investigating the hadith narratives in the light of the Qur’an. As for the questions arising from the application of the principles of hadith that lead to doubts about the concept of the second coming of Jesus, these have been addressed by the scholar in the video series ‘Response to 23 Questions on Religious Opinions of Javed Ahmed Ghamidi,’ under the title ‘The Second Coming of Jesus.’ Details of both types of criticisms are provided here.