Jesus Will Descend to Rule Humanity by the Qur’an, Not the Torah—And Why Some Anti-Zionist Christians and Jews Might Embrace Him

Across centuries of religious scholarship, few topics have generated as much fascination, debate, and expectation as the return of Jesus—known as ʿĪsā ibn Maryam in Islam. In the Qur’an and the hadith literature, Jesus is portrayed as a revered prophet, a miracle-worker, the Messiah, and a key figure in the events preceding the Day of Judgment. Unlike Christian theology, which centers on Jesus’ divinity, the Islamic narrative positions him firmly within the prophetic tradition, culminating in his future descent to restore justice.

One of the most discussed aspects of Islamic eschatology is the belief that when Jesus returns, he will govern the world not by the Torah or the Gospel, but by the Qur’an, implementing its moral, legal, and spiritual framework. This belief has far-reaching implications—not only for Muslims but also for Christians and Jews who seek a messianic figure aligned with justice, peace, and liberation from oppression.

In recent decades, the concept of “anti-Zionist Christians and Jews” has emerged as a label for individuals whose religious or ethical worldview opposes political Zionism yet maintains respect for Jewish identity and religious tradition. Within Islamic eschatology, some scholars suggest that such individuals could be among the first non-Muslims to recognize and embrace Jesus when he returns—not because of political ideology, but because of spiritual readiness and alignment with core scriptural principles.

This article explores these themes through a historical, theological, and sociocultural lens.

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I. Jesus in Islam: A Messiah With a Global Mission

1. A Prophet and the Messiah, but Not Divine

The Qur’an refers to Jesus with titles that emphasize his sacred role:

• “Word from God” (kalimah minhu)

• “Spirit from God” (rūḥun minhu)

• “Messiah” (al-Masīḥ)

He performs miracles from infancy, calls Israel to righteousness, and receives the support of God’s spirit. Yet Islam firmly maintains that he is a human prophet, not divine—a distinction foundational to Islamic monotheism.

2. The Promise of His Return

Islamic texts describe Jesus’ second coming as a future event with specific objectives:

• defeating the false messiah (al-Dajjāl)

• restoring justice

• unifying humanity under God’s guidance

• ending religious confusion

His return is not symbolic; it is a literal, global intervention at a time of widespread chaos.

3. Why He Will Rule by the Qur’an

Islamic scholars argue that the Qur’an is the final revelation and therefore supersedes previous scriptures, including the Torah and the Gospel. Jesus’ governance by the Qur’an symbolizes:

• the unity of divine law

• the completion of prophetic guidance

• the fulfillment of God’s covenant with humanity

Jesus’ return marks the practical manifestation of Qur’anic justice on earth.

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II. Why Not the Torah or Gospel? The Islamic View of Scripture

1. The Torah and Gospel Are Revered but Not Final

Islam holds that:

• the Torah (Tawrah) was revealed to Moses

• the Gospel (Injīl) was revealed to Jesus

• over time, both texts were altered, reinterpreted, or lost in their original forms

Thus, while they contain wisdom and truth, they are not regarded as complete or preserved revelations.

2. The Qur’an Is Considered the Last and Preserved Revelation

From an Islamic perspective, the Qur’an:

• completes the Abrahamic tradition

• corrects past distortions

• provides a universal legal and moral system

• remains unaltered and memorized in full since its revelation

Thus, Jesus’ adherence to the Qur’an symbolizes the culmination of prophetic history.

3. Jesus as a Bridge Between Revelations

Jesus returning to govern by the Qur’an does not erase the Torah or Gospel traditions; rather, it unites them under a final divine authority. In Islamic theology, this affirms continuity rather than rupture. Jesus becomes the figure who reconciles the divergent paths of Abrahamic faiths.

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III. The Eschatological Landscape: Justice, Oppression, and Liberation

Islamic end-times narratives emphasize a world engulfed by injustice, materialism, and political exploitation. Jesus’ return represents the moment when oppression is confronted directly.

1. A Time of Confusion and Manipulated Religion

The hadith literature describes a period when:

• truth becomes obscured by propaganda

• injustice is carried out in the name of faith

• power and wealth overshadow spiritual integrity

Such conditions are not unique to any religion or nation; they reflect global structures.

2. Jesus’ Role as a Restorer of Authentic Spirituality

Jesus does not bring a new religion. Instead, he restores:

• sincerity in worship

• compassion in governance

• humility in leadership

• moral clarity

His leadership unmasks hypocrisy, whether political, religious, or ideological.

3. Universal Acceptance

Islamic eschatology teaches that when Jesus appears, many people from varying backgrounds will recognize him—not solely through doctrine, but through spiritual intuition and moral resonance.

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IV. Anti-Zionist Christians and Jews: A Unique Theological Positioning

The phrase “anti-Zionist Christians and Jews” refers to individuals motivated by religious conviction, ethical principles, or historical interpretation, not hostility toward Jews or Judaism. They may oppose:

• political Zionism as a nationalist ideology

• injustice committed in the name of religion

• the merging of scripture with political agendas

1. Christian Anti-Zionism

Some Christians reject Zionism because:

• they interpret Jesus’ kingdom as spiritual, not geopolitical

• they believe the Sermon on the Mount prohibits oppression

• they see modern nationalism as incompatible with Christ’s teachings

• they interpret biblical prophecy through symbolic rather than literalist lenses

These Christians may feel religious kinship with the figure of Jesus who returns to establish justice, not political power.

2. Jewish Anti-Zionism

Anti-Zionist Jewish thought has deep roots, particularly among:

• Haredi and Hasidic groups who believe only the Messiah—not modern states—may restore Israel

• ethical and reformist Jewish thinkers who oppose injustice on universal moral grounds

• secular or left-wing Jews who critique nationalism in general

These groups often emphasize humility, justice, and universal ethics—values central to Jesus’ mission as described in Islam.

3. Why They Might Embrace the Returning Jesus

From a theological perspective, these communities could be spiritually aligned with the returning Jesus because:

• they oppose injustice committed in God’s name

• they await a messiah defined by righteousness, not nationalist power

• they value moral teachings consistent with Jesus’ character

• they prioritize peace, compassion, and universal ethics

Thus, their embrace of Jesus—within an Islamic framework—may arise from moral convergence, not doctrinal unity.

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V. How Jesus’ Rule by the Qur’an Speaks to Their Values

1. A Universal Moral Code

The Qur’anic principles Jesus implements are not unfamiliar to Christians or Jews. They include:

• justice

• mercy

• protection of the oppressed

• restriction of violence

• honesty in trade and politics

• human dignity

These values resonate across Abrahamic traditions.

2. Rejection of Oppression

The Qur’an repeatedly condemns:

• tyranny

• corruption

• arrogance

• exploitation

• persecution

Jesus’ governance aligns with these themes, making him a figure who transcends political boundaries.

3. Unity Under One God

Ultimately, Jesus’ return is described not as a sectarian victory but as the moment when humanity recognizes the oneness of God and the unity of His message.

Anti-Zionist Christians and Jews who reject injustice and yearn for authentic spirituality may see in Jesus’ Qur’anic governance a fulfillment—not a negation—of their deepest hopes.

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VI. The Embrace of Jesus: A Spiritual Convergence, Not a Political One

The Islamic portrayal of Jesus’ return envisions a world where people are drawn to him because:

• he restores truth

• he exemplifies mercy

• he dissolves divisions

• he reveals the divine path

• he embodies the moral ideals they already cherish

The embrace is based on ethical alignment, not political allegiance.

1. Beyond Religious Labels

Islamic eschatology does not depict Jesus as returning to create new divisions or punish people based on identity. Instead, it describes him calling humanity to:

• sincerity

• humility

• justice

• faith in one God

People who value these principles—regardless of religious background—are naturally inclined toward him.

2. A Return to Abrahamic Unity

Jesus represents the convergence of:

• Jewish messianic heritage

• Christian spiritual tradition

• Islamic monotheistic completion

His use of the Qur’an symbolizes the final harmonization of these traditions.

3. Embrace Through Recognition

According to Islamic tradition, people will embrace Jesus because they recognize truth in him, not because they are coerced or politically compelled.

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VII. Conclusion: A Vision of Unity, Justice, and Spiritual Awakening

The belief that Jesus will descend to rule humanity by the Qur’an is a central pillar of Islamic eschatology. It represents the completion of prophetic teachings, the restoration of divine justice, and the dissolution of religious and political corruption.

For anti-Zionist Christians and Jews—whose theological worldview prioritizes justice, compassion, humility, and liberation—Jesus' return may resonate deeply. Their embrace of him is not about abandoning their heritage, but about recognizing a universal moral leader who embodies the values they already uphold.

In this vision, Jesus’ return is not an event of domination or exclusion—it is an event of reconciliation, clarity, and unity under one God, where humanity moves beyond political divisions toward a future defined by justice and spiritual truth.

The True Jesus Christ Will Descend to Defeat the “Jesus Christ” of St. Paul (The Biblical Antichrist)

Throughout church history, few debates have stirred as much passion as the question of how the teachings of Jesus of Nazareth relate to the writings of the apostle Paul. While mainstream Christianity sees harmony between them, some religious thinkers—ancient and modern—propose a radically different view: that the figure proclaimed in parts of the New Testament, particularly in Paul’s letters, reflects not the original Jesus of the Gospels but a theological reinterpretation that departs from Jesus’s own teachings. In some interpretations, this “other Christ,” or “Pauline Christ,” represents a counterfeit figure, a distortion, or even the prophetic Antichrist described in Scripture.

This perspective, which exists on the margins of Christian theology, interprets biblical prophecy as foretelling a future moment when the True Jesus Christ descends from heaven to expose and destroy the false, man-made Christ of Paul’s theology. This is not presented as a call to violence, but rather as a cosmic, divine act of judgment—a theme familiar throughout apocalyptic literature.

Whether one agrees with this interpretation or not, it remains a fascinating lens through which to explore Scripture, prophecy, and early church conflicts. The following article examines this concept from a theological and historical angle, explaining how some traditions understand the biblical “Antichrist” as a counterfeit Christ-figure born out of later reinterpretations rather than Jesus’s own message.

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1. The Roots of the Conflict: Jesus’s Teaching vs. Paul’s Theology

The Gospels portray Jesus as a Jewish teacher rooted firmly in the Torah, calling for repentance, ethical living, obedience to God, and the arrival of God’s earthly Kingdom. He emphasizes:

• Love for God and neighbor

• Obedience to divine commandments

• Humility, mercy, and righteousness

• A coming kingdom where justice will reign on earth

In contrast, Paul’s letters—written years after Jesus’s crucifixion—shift the focus away from Jesus’s earthly teachings toward a more mystical, salvific understanding of Christ’s death and resurrection. Paul presents Jesus primarily as:

• A divine savior whose atoning death redeems humanity

• A resurrected Lord who abolishes the Law

• The focus of faith rather than obedience to commandments

• The center of a universal religion spreading beyond Israel

For most Christians, these two pictures harmonize. But for critics throughout history—some early Jewish Christians, certain Gnostic groups, and modern theological dissidents—the difference is profound enough to represent two competing “Christs.”

This underlying tension forms the backdrop for interpretations in which Paul’s Christ is not merely different but prophetically counterfeit.

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2. The “Other Jesus” and Paul’s Own Warning

Ironically, one of the foundations for this interpretation comes from Paul himself. In 2 Corinthians 11:4, Paul warns the early believers about false apostles who preach:

“another Jesus, whom we have not preached.”

Those who embrace the “Pauline Antichrist” theory argue that Paul inadvertently describes his own role in creating a new, reinterpreted figure—one that diverges from Jesus’s teachings and identity as a Jewish Messiah.

This theory suggests:

• The historical Jesus taught one message.

• Paul taught something different.

• Paul’s reinterpretation became dominant.

• This reinterpretation is the “false Christ” warned about in prophecy.

Thus, when Revelation or the Gospels speak of false Christs deceiving many, this school of thought sees Pauline Christology—not pagan impostors—as the primary fulfillment.

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3. Prophetic Warnings: The Antichrist as a Counterfeit Christ

The biblical Antichrist is described not as an open enemy of Jesus but as a deceiver who appears righteous, spiritual, and religious. He:

• Poses as a messianic figure

• Performs signs or wonders

• Establishes spiritual authority

• Gains widespread devotion

• Leads believers away from God’s commandments

Some interpreters argue that this matches what happened historically when Paul’s theology overshadowed Jesus’s original message. Paul’s “Christ” is understood not as a demon figure but as a well-intended theological construction that unintentionally aligns with prophetic warnings about a corruptible, counterfeit gospel.

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4. The True Christ: Returning to Restore His Original Message

Apocalyptic prophecy throughout the New Testament points to a moment when the Son of Man descends from heaven to judge all false systems, doctrines, and religious authorities. In this interpretive framework, Jesus returns not only to save the faithful but also to:

• Correct misunderstandings about His identity

• Restore the ethical and spiritual teachings of the Gospels

• Expose human-made distortions of His message

• Judge counterfeit religious systems

• Establish God’s Kingdom on earth as originally promised

The second coming thus becomes a moment of clarification and purification, during which Jesus reveals Himself as He truly is—not the theological figure later constructed but the Messiah who preached justice, compassion, humility, and obedience.

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5. How the “False Christ” Is Destroyed: A Spiritual and Cosmic Victory

In this interpretation, the destruction of the “Pauline Jesus”—as the Antichrist—is not physical violence between individuals but a spiritual confrontation between divine truth and human distortion. Prophetic imagery such as “the sword of His mouth” (Revelation 19:15) symbolizes Jesus defeating falsehood through:

• Truth

• Revelation

• Divine authority

• Judgment

He brings clarity that exposes error, and the counterfeit collapses. The return of Christ is thus a dramatic theological correction—God revealing what was concealed, clearing away confusion, and restoring the original message.

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6. The Restoration of the Kingdom Message

When Jesus defeats the Antichrist—interpreted here as the counterfeit Christ of doctrinal distortion—He inaugurates the Kingdom He originally preached:

• A renewed earth

• Justice for the oppressed

• Peace among nations

• Obedience to God’s commandments

• Harmony between humanity and creation

The restored Kingdom contrasts sharply with systems that promote spiritual passivity, doctrinal confusion, or neglect of ethical living. In this vision, the second coming marks the triumph of the authentic Gospel of the Kingdom over later reinterpretations.

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7. Why This Interpretation Endures

Though this perspective remains outside mainstream Christian theology, it persists because it raises genuine historical and scriptural questions:

• Why do Jesus’s teachings sometimes differ from Paul’s?

• Why are Paul’s writings more prominent in Christian doctrine than Jesus’s own words?

• Did early church conflicts leave traces of divergent “Christianities”?

• How do biblical warnings about deception apply to internal religious development?

Even those who reject the theory find it valuable for exploring early Christian diversity, the role of apostolic authority, and the meaning of faithfulness to Jesus’s original message.

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Conclusion

The idea that the True Jesus Christ will descend to defeat a false, man-made “Christ” is a provocative interpretation rooted in prophetic imagery, historical tension, and theological critique. It envisions a dramatic moment when Jesus Himself clarifies His identity, restores His teachings, and judges all distortions of His message.

Whether embraced literally, symbolically, or as a metaphor for spiritual discernment, this interpretation challenges believers to examine the heart of Jesus’s message and distinguish between the historical figure of the Gospels and later theological constructions. Above all, it reminds readers that the ultimate authority rests not in human interpretation but in the divine revelation of Christ Himself.