Conclusion

The stories about the Second Coming of Jesus and the return of Imam Mahdi reveal a fascinating overlap between Islamic and Christian thought. Both traditions foresee a messianic figure who will bring justice and eliminate disbelief, yet the absence of clear references to these figures in foundational texts like the Quran and the main hadith raises important questions about where these ideas came from and how they developed. 

Connections to early Christian writings, particularly the Gospel of Mark and the Book of Revelation, suggest that these beliefs might have been shaped by the historical and cultural contexts of the time.

Moreover, the blending of Sufism and Shia beliefs with elements of Christian mysticism adds another layer of complexity to these narratives. The roles of figures like Abdallah ibn Saba and the significance of the Kufa community illustrate how political, religious, and cultural factors interacted to shape these beliefs.

As we consider the implications of these shared eschatological themes, it becomes evident that further scholarly exploration is necessary to understand the deeper meanings and influences involved. By looking at the connections between these narratives, we can gain insight into how religious traditions evolve in response to the social and political realities of their times and how they continue to resonate in contemporary discussions. 

Ultimately, the stories of the Second Coming and Imam Mahdi reflect not only the hopes and fears of their respective faith communities but also highlight the intricate and interconnected nature of human belief systems throughout history.


References

Armanios, F. (2004). "Islam: Sunnis and Shiites." Congressional Research Service Report to Congress, 1-6.

Baldick, J. (1990). Early Islam. In Peter Clarke (Eds), The World's Religions: Islam (pp. 7-22). London: Routledge.

Cate, P, and Mayhall, C., W. (2009). Who Are The Shia? Christian Research Journal, 32(2), 1-12.

Friedlaender, I. (1910). Jewish-Arabic Studies. Jewish Theological Seminary of America. The Jewish Quarterly Review, 1(2), 183-215.

Friedman, Y. (2010). The Nuṣayrī-ʻAlawīs: An introduction to the religion, history, and identity of the leading minority in Syria. Leiden: Brill.

Fuller, G., and Rend, R., F. (1999).  The Arab Shi'a: The Forgotten Muslims, New York: St. Martin's Press.

Furnish, T. (1999). Mahdism in the Sunni Arab World Today. ISIM Newsletter no. 4, p. 22.

Khalidi, T. (2001). The Muslim Jesus: Sayings and Stories in Islamic Literature. Cambridge, MA: Harvard University Press.

Maleki, A. (2005). Extremism in Islamic Shi’ite's Faith. Conference: Roots and Routes of Democracy and Extremism. Oct. 10-12. Porvoo, Finland 

Moosa, M. (1987). Extreme Shiites: The Ghulat Sects, Syracuse, NY: Syracuse University Press.

Oueijan, N., B., (2001). Sufism, Christian Mysticism, and Romanticism. PALMA, 7(1), 9-21.

Pagels, E. (2012). Revelations: Visions, prophecy, and politics in the Book of 

Revelation. Viking.Picknett, L and Prince, C. (2008). The Masks of Christ: Behind the Lies and Cover-Ups about the Man Believed to be God. London: Sphere.



Location: Jerusalem, Israel

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