The above outlines all the arguments for the concept of the second coming of Jesus. The notion that Jesus was raised to heaven, where he remains alive, and then will descend to Earth close to the Day of Judgment, perform certain tasks, and then die, is established on these sources. Scholars of the Muslim ummah, base themselves on the aforementioned texts of the Qur’an and hadith and declare this concept to be true and refute its denial. Allama Zahid Al-Kawthari, presents argument for the second coming of Jesus in his book Nazarah ‘Aabirah fi Maza‘im Man Yankir ‘Isa ‘Alayhi al-Salam Qabl al-Akhirah, and concludes:
فظهر مما سبق ان نصوص القرآن الكريم وحدها تحتم القول برفع عيسى عليه السلام حيًا وبنزوله في آخر الزمان. حيث لا اعتداد باحتمالات خيالية لم تنشاء من دليل. كيف، والاحاديث قد تواترت في ذلك. واستمرت الامة خلفًا عن سلف على الاخذ بها وتدوين موجبها في كتب الاعتقاد من قديم العصور الى اليوم.
It is clear from the foregoing arguments that the Qur’anic statements alone conclusively affirm the ascension of Jesus alive and his descent in the last era. However, speculative possibilities that have not arisen from any evidence should not be considered. How can they, when the hadiths have reached the level of tawatur? The Muslim ummah has continued, generation after generation, from earlier times to this day, to follow these hadiths and to record their necessary meaning in the creedal works. (106)
This excerpt is a summary of the general stance of scholars. It clarifies that when the texts concerning the descent of Jesus are discussed, certain associated implications and outcomes are also brought under consideration. These are supplementary and additional discussions presented to reinforce the stance and address objections regarding it. However, within the broader perspective of religion, they hold particular significance. Therefore, mentioning them is also essential. Three prominent discussions in this regard are as follows.