The Paradox of Final Prophethood in Islam: A Theological Examination of Muhammad and the Return of Isa ibn Maryam (Jesus Christ)

The Paradox of Final Prophethood in Islam: A Theological Examination of Muhammad and the Return of Isa ibn Maryam (Jesus Christ)

By Dr. Maxwell Shimba, Shimba Theological Institute

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Abstract

Islamic theology asserts that Muhammad is the Seal of the Prophets (Khatam an-Nabiyyin), as expressed in Surah al-Ahzab 33:40. Yet, paradoxically, the same Islamic corpus affirms that Jesus (Isa ibn Maryam) will return before the end of time to fulfill divine purposes on earth. This duality creates a profound theological tension: if Muhammad is indeed the last prophet, how can Jesus return as a prophet without violating the finality of prophethood? This paper critically examines this inconsistency within Islamic doctrine, analyzing Quranic verses, Hadith literature, and exegetical interpretations to reveal the underlying confusion and contradiction inherent in Islamic eschatology.

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1. Introduction

Islam claims theological coherence through the principle of Khatm an-Nubuwwah—the finality of Muhammad’s prophethood. This concept is foundational to Islamic belief and a cornerstone of Muslim identity. However, the affirmation of Jesus’ second coming introduces a paradox. If Jesus was a prophet before Muhammad and is to return after Muhammad, then logically, Muhammad cannot be the last prophet.
This paper explores whether Islamic doctrine maintains internal consistency in its claims about Muhammad’s finality and Jesus’ eschatological return.

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2. The Claim of Final Prophethood

2.1 Quranic Basis

The central text supporting Muhammad’s finality is:

“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah and the Seal of the Prophets (Khatam an-Nabiyyin). And Allah has full knowledge of all things.”
— Surah al-Ahzab (33:40)

Muslim scholars, such as Al-Tabari and Al-Qurtubi, interpret Khatam an-Nabiyyin as the “final and ultimate prophet,” after whom no new prophet shall arise. This verse has been used to reject any subsequent prophetic claims, such as those of the Ahmadiyya movement or other heterodox sects.

However, this claim becomes problematic when juxtaposed with Quranic and Hadith passages describing the eschatological return of Jesus (Isa ibn Maryam).

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3. The Return of Jesus in Islamic Theology

3.1 Quranic References

Several Quranic verses are interpreted by Muslim exegetes to refer to Jesus’ second coming:

• Surah al-Nisa 4:159: “There is none from the People of the Scripture but that he will surely believe in him before his death, and on the Day of Resurrection he will be a witness against them.”

• Surah al-Zukhruf 43:61: “And indeed, he [Jesus] will be a sign for the Hour, so be not in doubt of it.”

• Surah Ali ‘Imran 3:55: “Allah said, ‘O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve…’”

Traditional interpretations (e.g., Ibn Kathir, Al-Jalalayn) claim these verses allude to the eschatological descent of Jesus before the Day of Judgment, where he will rule with justice, break the cross, kill the swine, and restore true religion.

3.2 Hadith Testimony

The Sahih al-Bukhari and Sahih Muslim collections contain numerous narrations affirming Jesus’ return:

“By Him in Whose Hand my soul is, surely (Jesus) the son of Mary will soon descend among you and will judge mankind justly (as a just ruler); he will break the cross and kill the pig and abolish the jizya.”
— Sahih al-Bukhari 3448; Sahih Muslim 155

This raises theological questions:
If Jesus returns to judge mankind and enforce divine law, are these not prophetic functions? If so, Muhammad’s prophethood cannot be the last.

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4. The Theological Dilemma

4.1 The Contradiction

Muslim scholars attempt to resolve this tension by arguing that Jesus will not return as a new prophet, but as a follower of Muhammad. Yet, this reasoning fails under scrutiny. Jesus cannot be subordinate to Muhammad since, according to Islamic doctrine, Jesus was born without sin, performed miracles, and was taken up alive by Allah.

If Jesus returns with divine authority, performing prophetic duties, and executing eschatological justice, then by function and title, he remains a prophet. Hence, the claim that Muhammad is the “last prophet” collapses under its own theological weight.

4.2 Logical Implications

1. If Jesus returns as a Prophet, Muhammad cannot be the last prophet.

2. If Jesus does not return as a Prophet, what then is his role? A mere man cannot fulfill divine eschatological purposes.

3. If Jesus returns with divine power, Islam inadvertently affirms His divine nature—a direct contradiction to Tawhid (Islamic monotheism).

Thus, Islam faces a theological impasse: either contradict the Quran (by affirming another prophet) or contradict its doctrine of monotheism (by affirming Jesus’ divine authority).

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5. Comparative Biblical Perspective

The Bible teaches that Jesus is both Prophet and God incarnate (John 1:1; Hebrews 1:1–3). His return is not as a prophet succeeding another, but as the King of Kings and Lord of Lords (Revelation 19:16).
The confusion within Islamic eschatology arises because it denies Christ’s divinity yet attributes to Him divine functions — judgment, resurrection, and the final victory over evil — all uniquely God’s prerogatives.

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6. Why So Many Confusions in Islam?

The contradictions between Muhammad’s finality and Jesus’ return illustrate a larger pattern of inconsistency within Islamic theology. These include:

• Doctrinal inconsistency: Quranic verses interpreted beyond their linguistic and historical context.

• Theological borrowing: Islamic eschatology borrows heavily from Christian and Jewish apocalyptic traditions but adapts them inconsistently.

• Prophetic hierarchy confusion: The Quran honors Jesus yet demotes Him below Muhammad, producing conflicting authority structures.

In the pursuit of asserting Muhammad’s supremacy, Islam inadvertently undermines its own claim of theological consistency.

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7. Conclusion

Islam’s doctrine of the finality of prophethood collapses when examined in light of Jesus’ eschatological return. Either Islam must accept that another prophet—Jesus—will appear after Muhammad, or redefine its understanding of Jesus in a manner that contradicts its own scripture.

The Christian revelation resolves this tension clearly: Jesus Christ is not merely a prophet but the eternal Son of God, who will return not as a messenger, but as divine Judge and King. Thus, the confusion in Islam arises from denying the full revelation of God’s nature in Christ.

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References

1. The Holy Quran, Surah al-Ahzab 33:40; Surah al-Nisa 4:159; Surah al-Zukhruf 43:61; Surah Ali ‘Imran 3:55.

2. Sahih al-Bukhari, Hadith No. 3448; Sahih Muslim, Hadith No. 155.

3. Ibn Kathir, Tafsir al-Qur’an al-Azim, Commentary on Surah 33:40.

4. Al-Tabari, Jami‘ al-Bayan fi Tafsir al-Qur’an, Vol. 20.

5. Al-Qurtubi, Al-Jami’ li Ahkam al-Qur’an, Commentary on Surah 33:40.

6. John 1:1–14; Hebrews 1:1–3; Revelation 19:16 (Holy Bible).

7. Shimba, Maxwell. Shimba Theological Institute Expository Commentaries on Islamic Theology (Orlando: STI Press, 2024).

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Expository Commentary by Dr. Maxwell Shimba

The claim that Muhammad is the final prophet is incompatible with the Islamic affirmation of Jesus’ return. Either Jesus returns as a prophet, thereby nullifying Muhammad’s finality, or as divine Judge, thereby affirming His deity—both conclusions contradict core Islamic tenets. Islam, in its zeal to elevate Muhammad, traps itself in a theological paradox that only the divine revelation of Christ can resolve.

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