The Returning Messiah: A Comparative Theological Analysis of Jesus in Islamic and Christian Eschatology

Section 1: Introduction: Two Visions of the End

1.1 The Eschatological Imperative

Within the grand theological architectures of Islam and Christianity, the doctrine of eschatology—the study of "last things"—is not a peripheral or speculative addendum but a foundational pillar that gives meaning to history, divine justice, and the ultimate destiny of humanity.1 For both faiths, history is not a cyclical or meaningless series of events but a linear narrative, initiated by a divine act of creation and moving inexorably toward a divinely ordained conclusion. This teleological view of history imbues human action with profound significance, as the present life is understood as a period of trial and preparation for a final, definitive judgment. In Christianity, core eschatological beliefs, such as the Second Coming of Christ, the resurrection of the dead, and the Final Judgment, are central tenets affirmed since the faith's inception.2 Similarly, in Islam, belief in the afterlife (

Akhirah) is one of the Six Pillars of Faith, and the events of the End Times (al-qiyamah al-kubra, the Greater Resurrection) are considered fundamental to a Muslim's creed.1 These end-times narratives provide a framework for understanding suffering, offer hope for ultimate justice, and serve as a powerful moral and spiritual guide, urging believers toward righteousness and preparedness for the final hour.

1.2 The Shared Figure, The Divergent Missions

At the heart of these two powerful eschatological visions stands a single, shared historical figure: Jesus of Nazareth, known in Islam as ‘Isa ibn Maryam (Jesus, son of Mary). His anticipated return to Earth is a point of remarkable, albeit superficial, convergence between the two largest Abrahamic religions.5 Both traditions foresee his second coming as a pivotal event heralding the end of the world as it is known. However, this shared expectation masks a profound and irreconcilable divergence in the theological identity and eschatological mission assigned to him. Christianity awaits the return of Jesus Christ as the divine Son of God, the second person of the Trinity, coming in glory to judge the world and consummate his eternal kingdom.3 Islam, in stark contrast, awaits the return of ‘Isa as a great human prophet and messenger of God (

Allah), whose mission is to defeat a false messiah, correct the theological errors that have corrupted his original message—chief among them the Christian doctrine of his divinity—and establish the global supremacy of Islam.5 The historical person is the same, but the theological personae are fundamentally distinct, leading to two radically different visions of the final act of human history.

1.3 Thesis and Methodology

This report will conduct a comprehensive comparative analysis of the eschatological narratives surrounding the return of Jesus in Islam and Christianity. It will argue that the profound differences in these accounts are not arbitrary but are a direct and necessary consequence of the foundational Christological doctrines of each faith. The Christian doctrine of the Trinity and the divinity of Jesus necessitates his return as a sovereign, divine Judge. Conversely, the Islamic principle of Tawhid (the absolute oneness of God) requires that ‘Isa return as a human prophet who must actively dismantle the very doctrines of his own divinity that Islam considers the ultimate blasphemy (shirk). The very existence of Jesus as a shared yet contested eschatological figure reveals a unique and complex relationship between the two faiths, one of both continuity and radical correction. Islamic eschatology does not merely present an alternative narrative; it presents a corrective one, positioning itself as the final arbiter of Jesus's true identity and legacy. The eschatological role of ‘Isa is thus inherently polemical, designed to vindicate the Islamic worldview over the Christian one at the end of time. Through a comparative theological analysis of the Quran, the Hadith (prophetic traditions), the Bible, and associated theological commentaries, this report will demonstrate how the core identity of the returning Messiah dictates the entire structure, purpose, and outcome of the final hour in each tradition.

Section 2: The Return of ‘Isa ibn Maryam in Islamic Eschatology: The Prophet as Restorer

2.1 The Quranic Foundation: Ascension and Return

The Islamic belief in the physical return of ‘Isa ibn Maryam is predicated on a unique Quranic interpretation of the final events of his first life. Unlike the Christian account, which holds the crucifixion and resurrection as its central salvific event, the Quran categorically denies that Jesus was killed or crucified.

Denial of the Crucifixion (Quran 4:157-159)

The foundational verses for this belief are found in Surah An-Nisa: “And for their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.' And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them... Rather, Allah raised him up to Himself. And Allah is Almighty, All-Wise”.5 This passage is the theological cornerstone of Islamic Christology. It asserts that God intervened to save His prophet from an ignominious death at the hands of his enemies, instead raising him—body and soul—to heaven.6 This act of divine protection is crucial, as it establishes that ‘Isa never experienced a natural death. Since Islamic scripture posits that every soul must taste death, ‘Isa's return to Earth is a theological necessity; he must come back to live out the remainder of his natural life and die a physical death before the Day of Judgment.12 This denial of the crucifixion is not merely a historical correction but a profound theological statement that severs the concepts of sacrifice and atonement from the person of Jesus, redefining him strictly as a protected and honored prophet.

A "Sign for the Hour" (Quran 43:61)

The Quran further links ‘Isa directly to the events of the End Times. In Surah Az-Zukhruf, it states, “And his [‘Isa’s] second coming is truly a sign for the Hour. So have no doubt about it, and follow me. This is the Straight Path”.10 Islamic exegetes almost universally interpret this verse as a direct reference to the return of ‘Isa as one of the major signs preceding the Day of Resurrection (

Yawm al-Qiyamah). His reappearance on Earth will be an unmistakable portent that the final judgment of humanity is imminent, serving as a last call to repentance and submission to God.

2.2 The Prophetic Elaboration (Hadith): The Detailed Narrative

While the Quran lays the theological foundation for ‘Isa's return, the vast majority of the detailed narrative is found in the Hadith literature—the collected sayings and traditions of the Prophet Muhammad. These accounts provide a vivid and specific chronology of events.

The Descent

According to numerous reliable Hadith, ‘Isa's descent will be a physical and observable event. He is prophesied to descend at a white minaret, located to the east of Damascus, a location often identified with the Umayyad Mosque.8 The traditions describe him wearing two lightly saffron-dyed garments, with his hands placed upon the wings of two angels. When he lowers his head, beads of perspiration will fall, and when he raises it, drops like pearls will scatter.14 This level of detail serves to ground the prophecy in a tangible, physical reality, distinguishing it from a purely spiritual or metaphorical event.

Physical Appearance

The Hadith also provide a physical description of the returning prophet. He is described as a man of medium height, with a reddish-white or fair complexion.10 His hair is said to be long, straight, and silky, reaching his shoulders and appearing as if water is dripping from it, even when it is dry.10 This depiction emphasizes his handsomeness and purity, befitting his status as a revered prophet of God.

2.3 The Mission of Correction and Universal Submission

Upon his return, ‘Isa's mission is not to bring a new revelation but to restore the true, original message of monotheism and to vindicate Islam as the final and perfect religion. His actions are deeply symbolic, designed to dismantle the theological foundations of other faiths, particularly Christianity, and unite the world under Islamic law (Shari'a).

The Defeat of the Dajjal (The False Messiah)

‘Isa's primary role is to confront and destroy the ultimate agent of deception, Al-Masih ad-Dajjal (The False Messiah).5 The

Dajjal, a figure analogous to the Antichrist in Christian eschatology, is described in Hadith as a powerful deceiver who will emerge between Syria and Iraq, performing false miracles and leading multitudes astray.14 He will conquer the entire world except for the holy cities of Mecca and Medina.17 The traditions state that the

Dajjal will dissolve like salt in water upon seeing ‘Isa, but God will ordain that ‘Isa kill him by his own hand with a spear at the gate of Ludd (a city in modern-day Israel), showing his blood to the believers.10 This act represents the ultimate triumph of divine truth over falsehood.

The Symbolic Acts of Refutation

Following the defeat of the Dajjal, ‘Isa will perform a series of acts with profound theological implications:

• "He will break the cross": This is universally interpreted as the definitive abolition of Christianity as a distinct religion.5 By destroying the central symbol of the Christian faith, ‘Isa will personally and publicly refute the doctrine of the crucifixion and, by extension, the belief in his own divinity and atoning sacrifice.13

• "He will kill the pig": This act symbolizes the enforcement of Islamic law and the abrogation of practices permitted by other religious traditions that are considered impure or unlawful in Islam.5 It signifies the end of all religious laws other than the
  Shari'a.

• "He will abolish the jizya": The jizya is a tax historically levied on non-Muslim monotheists (specifically Jews and Christians, the "People of the Book") living under Islamic rule, which grants them protected status (dhimmi). The abolition of this tax signifies the end of this protected status and the termination of religious pluralism.5 At this point, the only options remaining for humanity will be to accept Islam or face death.13 This act will culminate in the establishment of a single, global community of believers (
  ummah).

2.4 The Hierarchical Alliance: ‘Isa and Imam Mahdi

A critical element of the Islamic eschatological narrative is the relationship between ‘Isa and another messianic figure, the Mahdi ("the Guided One"). The Mahdi, who is not mentioned in the Quran but is prominent in Hadith, is prophesied to be a righteous descendant of the Prophet Muhammad who will appear before ‘Isa to unite the Muslims and establish justice on Earth.4

The Mahdi as Leader

Both Sunni and Shia traditions, despite differing on the Mahdi's specific identity and origin, agree that he will be the political and spiritual leader (Imam) of the Muslims at the time of ‘Isa's descent.17 He will be leading the believers in battle against the forces of the

Dajjal when ‘Isa arrives.

‘Isa Praying Behind the Mahdi

One of the most theologically significant events prophesied to occur is the moment of the dawn prayer (fajr) in Damascus. When ‘Isa descends, the Mahdi will be preparing to lead the prayer and will offer the leadership to ‘Isa. However, ‘Isa will refuse, stating that the leadership belongs to the community of Muhammad, and will instead pray behind the Mahdi as a member of the congregation.12 This act is of immense importance. The Islamic doctrine of the "Seal of the Prophets" holds that Prophet Muhammad was the final prophet, bringing the last and complete divine law. The return of a prophet of ‘Isa's stature could potentially be seen as challenging this finality. However, the introduction of the Mahdi and the deliberate act of ‘Isa praying behind him provides a sophisticated theological resolution to this paradox. It demonstrates ‘Isa's submission to the finality of the Islamic

Shari'a and his role as a follower of Prophet Muhammad, not as a new lawgiver. This firmly places ‘Isa within the framework of the Islamic ummah and under the authority of Muhammad's final dispensation. The Mahdi-’Isa relationship is therefore not merely a political alliance but a crucial theological mechanism to uphold the doctrine of Muhammad's finality while leveraging ‘Isa's unique status to bring about the end-times victory of Islam.

Minister and Follower

Following this act of submission, ‘Isa will function as a supporter or minister to the Mahdi, affirming his just rule and assisting in the defeat of the Dajjal and the establishment of a global caliphate.13 After the death of the Mahdi, ‘Isa will rule as a just judge according to Islamic law. Traditions state he will rule for a period of forty or forty-five years, during which time wealth will be so abundant that no one will accept charity.10 He will marry, have children, and ultimately die a natural death. The Muslims will then perform the funeral prayer over him, completing his earthly life cycle as a mortal prophet of God.10

Section 3: The Second Coming of Jesus Christ in Christian Eschatology: The Divine King as Judge

3.1 The Biblical Foundation: The Parousia

The Christian doctrine of the Second Coming of Jesus Christ, often referred to by the Greek term Parousia (meaning "presence" or "arrival"), is rooted in the New Testament's depiction of a singular, glorious, and universally visible event that will mark the culmination of history.

A Public and Glorious Return

In stark contrast to the relatively localized Islamic account of ‘Isa's descent in Damascus, the Bible describes the return of Christ as an unmistakable, worldwide phenomenon. Jesus himself states in the Gospel of Matthew, “For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be”.2 This event will not be secret or ambiguous; it will be a public manifestation of divine power. The same passage describes that “all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory”.2 This return will be announced audibly by a “loud command,” the “voice of an archangel,” and the “trumpet call of God,” signifying a divine summons to the entire world.2 The

Parousia is thus portrayed not as the return of a prophet to a specific community, but as the arrival of the world's rightful King and Judge.

3.2 The Sovereign King and Final Judge

Upon his return, Jesus's role is fundamentally different from that of a prophet who corrects or restores a previous message. He returns as the ultimate divine authority, vested with the power to execute final judgment upon all creation.

Ultimate Authority

The Book of Revelation depicts him returning as “King of Kings and Lord of Lords” (Revelation 19:16), leading the armies of heaven to defeat the forces of evil, personified by the Antichrist and the False Prophet.22 His authority is absolute and derives directly from his divine nature as God the Son, the second person of the Trinity.7 He does not submit to any earthly leader or follow any pre-existing law; he is the lawgiver and the ultimate sovereign.

Resurrection and Judgment

A central function of Christ's return is the initiation of the resurrection of the dead and the Final Judgment. The Apostle Paul writes that at Christ's coming, “the dead in Christ will rise first”.2 This is followed by the judgment of all humanity. Jesus describes this in Matthew 25:31-46, where he sits on his glorious throne and separates the people “as a shepherd separates the sheep from the goats,” consigning the righteous to eternal life and the wicked to eternal punishment.22 In this capacity, he is not merely a witness against humanity, as in the Islamic view, but the very agent of God's final, irrevocable verdict on every human soul.

3.3 The Complex Chronology: A Spectrum of Belief

While the core tenets of Christ's glorious return and final judgment are widely held across Christian denominations, the specific timing and sequence of end-times events are the subject of intense debate, particularly within Protestant evangelicalism. This has led to a complex spectrum of eschatological systems, each with a different timeline. The intense diversity of these systems is a direct result of a particular hermeneutic, or interpretive method, that gained prominence in the 19th century: Dispensationalism. This method approaches biblical prophecy with a literalist-futurist lens, seeking to arrange prophetic texts into a detailed future timeline.26 This approach necessitated a theological distinction between God's plan for national Israel and His plan for the Church, which in turn required the creation of a separate eschatological event for the Church's removal from the Earth—the pre-tribulation Rapture. This multi-stage return of Christ (Rapture followed by the Second Coming) is therefore not an explicit biblical teaching but a theological construct designed to resolve interpretive challenges arising from this specific hermeneutical system.

The Rapture Debate

The concept of the Rapture is derived from 1 Thessalonians 4:17, which describes believers being “caught up together... in the clouds to meet the Lord in the air”.2 The debate centers on when this event occurs in relation to a prophesied seven-year period of intense global suffering known as the Tribulation.

• Pre-tribulationism: This is the most widely-held view within American evangelicalism. It posits that the Church will be secretly "raptured" or removed from the Earth before the seven-year Tribulation begins. Christ comes for His saints in the air. This view emphasizes God's promise to deliver the Church from the coming period of His wrath (Revelation 3:10) and maintains a sharp distinction between God's program for Israel and the Church.22

• Mid-tribulationism / Pre-wrath: These views place the Rapture at the midpoint of the Tribulation or sometime in the second half, just before the most severe judgments (the "bowl judgments" of Revelation 16) are poured out. Believers endure the persecution of the Antichrist but are removed before God's final wrath is unleashed.28

• Post-tribulationism: This view holds that the Rapture is not a separate, secret event. Instead, it occurs simultaneously with the Second Coming at the end of the Tribulation. Believers who have endured the Tribulation will be caught up to meet the Lord in the air as he makes his final, glorious descent to the Earth. In this model, the Rapture and the Second Coming are two aspects of a single event.25

The Millennial Kingdom Debate

Another major point of divergence concerns the "millennium," a 1,000-year reign of Christ mentioned in Revelation 20.

• Premillennialism: This view, often associated with Dispensationalism, holds that Christ will return to Earth before he establishes a literal, physical 1,000-year kingdom of peace and justice on Earth from a throne in Jerusalem. The Second Coming precedes the millennium.3

• Amillennialism: Held by many historic Protestant denominations as well as Roman Catholicism and Eastern Orthodoxy, this view interprets the 1,000-year reign symbolically. It is not a literal future kingdom on Earth but represents the current "Church Age"—the period between Christ's first and second comings, during which he reigns spiritually through his Church. His return will immediately usher in the final judgment and the new heavens and new earth.3

• Postmillennialism: This view posits that Christ will return after the millennium. The millennium is understood as a future "golden age" on Earth, brought about not by Christ's physical presence but by the progressive triumph of the gospel and the Christianization of global society through the efforts of the Church. Christ's return marks the successful completion of this era.3

Section 4: Comparative Analysis: Convergence and Divergence in the Final Narrative

4.1 Points of Structural Convergence

At a high level, the eschatological narratives of Islam and Christianity exhibit several structural similarities that often lead to comparisons. Both faiths:

• Believe in a future, physical return of Jesus to the Earth.

• View his return as a major sign of the end of the world and the impending final judgment.

• Prophesy that he will confront and defeat a great evil, deceptive figure (the Antichrist in Christianity, the Dajjal in Islam).5

• Anticipate that his arrival will inaugurate a new era of global peace and justice.

These parallels, while significant, are ultimately superficial. They describe a similar narrative structure but diverge completely on the identity of the protagonist and the ultimate purpose of the story.

4.2 Points of Profound Divergence

The differences between the Islamic and Christian accounts of Jesus's return are not minor variations but fundamental contradictions that stem from their core theological commitments. The following table crystallizes these profound divergences across several key domains, demonstrating how two distinct Christologies produce two irreconcilable eschatological outcomes.

Feature

Islamic Eschatology (‘Isa)

Christian Eschatology (Jesus)

Nature/Title

Human Prophet, Messenger of Allah, Messiah (al-Masih), Servant of Allah 6

Divine Son of God, Second Person of the Trinity, King of Kings, Lord of Lords, Judge 7

Primary Mission

To correct false doctrines (especially the Trinity), defeat the Dajjal, and establish Islam globally as the one true religion.5

To judge the living and the dead, resurrect believers, defeat the Antichrist and Satan, and consummate God's Kingdom by creating a new heaven and earth.2

Key Actions

Descend in Damascus, pray behind the Mahdi, break the cross, kill the pig, abolish the jizya, rule by Shari'a, die a natural death.5

Rapture the Church, pour out wrath on the ungodly, defeat the armies at Armageddon, bind Satan, establish a Millennial Kingdom, conduct the Final Judgment.2

Authority

Subordinate to Imam Mahdi and the final revelation of Prophet Muhammad. He affirms the Mahdi's leadership and follows Islamic law.12

Supreme and ultimate authority. He returns as the sovereign ruler and judge over all creation. All judgment is given to Him by the Father.2

Relationship to Crucifixion

Explicitly denied. ‘Isa was raised to heaven alive and will return to die a natural death, refuting the Christian account.5

The central event of salvation. Jesus died, was resurrected in glory, and will return as the triumphant, resurrected Lord. His return is the culmination of his victory over death.7

Outcome for Humanity

Universal submission to Islam. All remaining people (Jews, Christians) will either convert or be killed.5

Final and eternal separation of the saved (who enter the New Jerusalem) and the damned (who are cast into the Lake of Fire).3

Primary Sources

Quran and Hadith (Prophetic Traditions).5

Old and New Testaments (The Bible).2

Section 5: The Foundational Divide: Tawhid vs. Trinity

The vast chasm separating the Islamic and Christian eschatological narratives is not a product of differing historical traditions or minor interpretive disagreements. It is the direct, logical, and unavoidable consequence of their mutually exclusive foundational doctrines concerning the nature of God and the identity of Jesus Christ.

5.1 The Imperative of Tawhid (Divine Oneness)

The central and non-negotiable principle of Islam is Tawhid—the belief in the absolute, indivisible, and uncompromising oneness of God.8 From this perspective, the greatest conceivable sin is

shirk, the act of associating partners with God in any form. The Christian doctrine of the Trinity and the divinity of Jesus is thus seen as the most egregious form of shirk.

Christology of a Prophet

Within the strict monotheistic framework of Tawhid, ‘Isa can only be understood as a human being, albeit a uniquely honored one. The Quran repeatedly emphasizes his status as a servant and messenger of Allah.8 It affirms his miraculous virgin birth, his ability to perform miracles by God's permission, and his role as the Messiah sent to the Children of Israel, but it explicitly and forcefully denies his divinity or divine sonship.6 Quran 5:116 even describes a scene on the Day of Judgment where Allah will ask ‘Isa if he told people to worship him and his mother as gods, to which ‘Isa will reply that he only ever commanded them to worship Allah, the one true Lord.8

Eschatology as Theological Vindication

Given this Christology, the eschatological mission of ‘Isa must, by logical necessity, serve to vindicate Tawhid and dismantle the structures of shirk. His prophesied return is the ultimate theological corrective. The acts of "breaking the cross" and praying behind the Mahdi are not arbitrary details; they are the dramatic, eschatological conclusion of the Islamic rejection of the Trinity. His mission is to personally and definitively refute the claims of his own divinity, abolish the religion founded upon that claim (Christianity), and restore the pure, unadulterated monotheism of Islam as the sole religion for all humanity.5 His return is the final proof that he was only ever a prophet of the one true God.

5.2 The Consummation of the Trinity (The Triune God)

Conversely, Christian eschatology is the ultimate expression and consummation of its Trinitarian theology. The doctrine of the Trinity holds that the one God eternally exists as three co-equal, co-eternal, and consubstantial (homoousios, "of the same essence") Persons: God the Father, God the Son, and God the Holy Spirit.24

Christology of the God-Man

According to this doctrine, Jesus Christ is God the Son, the second person of the Trinity, who took on human nature without surrendering his divine nature—fully God and fully man.7 His life, ministry, atoning death on the cross, and resurrection are not the acts of a mere human prophet but the salvific work of God Himself, entering into creation to redeem it.7

Eschatology as Divine Manifestation

This Christology dictates the nature of his return. It cannot be the return of a subordinate prophet; it must be the Parousia—the glorious, public, and triumphant manifestation of his divine nature, power, and authority over all creation.2 He returns not to correct a previous message or submit to a later one, but to bring all of history to its divinely ordained conclusion. His role as the final Judge is a direct function of his divinity; as the Father “has given all judgment to the Son” (John 5:22), only God can execute the final and just verdict over creation. The eschatological roles in each tradition are therefore not just different; they are mirror-image opposites, each designed to validate its own core theology by invalidating the other's. The Christian narrative culminates in the universal worship of Jesus as King and Lord, the ultimate confirmation of his divinity. The Islamic narrative culminates in ‘Isa himself destroying the symbols of his own worship and submitting to the leadership of another, the ultimate refutation of his divinity. The end of history, in each tradition, becomes the final, dramatic, and unanswerable verdict in the centuries-long theological debate between the two faiths. Christian eschatology is primarily

judicial and doxological (revealing God's glory), while Islamic eschatology is primarily corrective and polemical.

Section 6: Conclusion: Synthesizing Two Visions of the Final Hour

6.1 Summary of Findings

The eschatological narratives of Islam and Christianity, while sharing the figure of Jesus and a broad structure of a final confrontation with evil followed by an era of justice, are fundamentally divergent in their core purpose and outcome. Islamic eschatology presents the return of ‘Isa ibn Maryam, a human prophet, whose mission is to correct the theological error of his own deification, defeat the Dajjal, and establish the universal dominion of Islam under the leadership of the Mahdi. Christian eschatology anticipates the Second Coming of Jesus Christ, the divine Son of God, who returns in glory as the ultimate sovereign to judge all humanity, resurrect the dead, defeat the Antichrist, and consummate the eternal Kingdom of God. Key differences are manifest in every detail: his nature (prophet vs. God), his authority (subordinate vs. supreme), his key actions (breaking the cross vs. judging from a throne), and the final state of humanity (universal submission to Islam vs. eternal separation of saved and damned).

6.2 The Irreducibility of Christology

This analysis has demonstrated that the divergence in eschatology is not a matter of incidental narrative details but is an unavoidable consequence of the foundational, irreconcilable Christological doctrines of each faith. The identity of the returning Messiah is the determinative factor that shapes the entirety of the end-times scenario. A strictly unitarian theology, centered on Tawhid, necessitates a returning prophet whose purpose is to eradicate what it defines as polytheism (shirk). A Trinitarian theology, centered on the incarnation of God the Son, necessitates a returning divine King whose purpose is to exercise his inherent authority as Creator and Judge. The eschatological mission is a direct function of the Messiah's person. One cannot substitute the Christian Jesus into the Islamic narrative, or the Islamic ‘Isa into the Christian one, without causing the entire theological structure to collapse.

6.3 Final Reflection

Ultimately, these two powerful end-times narratives serve as profound encapsulations of the core identity, worldview, and ultimate theological commitments of Islam and Christianity. They reveal what each faith holds as the final, non-negotiable truth at the climax of human history. For Islam, the final hour vindicates the absolute and uncompromising oneness of God, a truth so paramount that one of God's greatest prophets must return to personally dismantle the theological edifice built in his name. For Christianity, the final hour vindicates the person and work of Jesus Christ as the divine Lord, Savior, and Judge, through whom God's plan for creation finds its ultimate fulfillment. In their competing visions of the returning Messiah, Islam and Christianity present their definitive and final statements on the nature of God, the purpose of history, and the destiny of humankind.

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