CHRISTIANS AND MUSLIMS INTERPRETATION OF

CHRISTOLOGY: IMPLICATION FOR CHRISTIAN-MUSLIM

RELATIONS IN EASTLEIGH IN NAIROBI COUNTY KENYA

Erick Onyango Ochieng’

This dissertation is submitted in partial fulfillment of the requirements for the

award of a Master’s degree in Christian-Muslim Relations (MA-ICMR) from St
Paul's University.

June 2022
CHRISTIANS AND MUSLIMS INTERPRETATION OF CHRISTOLOGY:
IMPLICATION FOR CHRISTIAN-MUSLIM RELATIONS IN EASTLEIGH IN
NAIROBI COUNTY KENYA

BY

Erick Onyango Ochieng’

ICMR/LMR/ 273020

This dissertation is submitted in partial fulfillment of the requirements

for the award of a Master’s degree in Christian-Muslim Relations (MA-
ICMR) from St Paul's University.

Supervisors:
Rev. Dr. John Peter Bwire.

Prof: Esther Mombo

June 2022.

ii
DECLARATION

I declare that this dissertation is my original work and has not been presented for a degree in any other
university.

ERICK ONYANGO OCHIENG:

Signature Date…2nd June 2023

This dissertation is submitted for the examination with a approval of the university supervisor.

1. Lead Supervisors: Rev. Dr. John Peter Bwire:

Signature: Date…14th June 2023

2. Co-Supervisor: Prof. Esther Mombo:

Signature: Date…15th June 2023

iii
 ABSTRACT

Eastleigh in Nairobi County is known for its business and as a serious religious town but
currently there is population increase with Muslims and Christians. The understanding of
doctrine of Christology and personalities of Jesus by both Muslims and the Christians have
attracted attention over the centuries since the birth of Islam. The forefather of Islam,
Muhammad, who received the Quran inform of a revelation from Allah through angel Gabriel,
develops the ground breaking understanding of Jesus as he was viewed and seen during his time.
Different interpretation of Christology by Muslims has affected Christian Muslim relation.
Conflicting and insulting language has been used in discussions involving personalities and
mission of Jesus, thus causing tension. The study sought to answer the following research
questions: What is the classical Islamic/ Christians teaching on Christology? How has the
doctrine of Christology been interpreted by Muslims/Christians in Eastleigh? What are the
implications of interpretation of Christology by Muslims on Christian-Muslim relations in
Eastleigh, Nairobi County?

Christians understands Jesus as “the Son of God", However Muslims see that as great offences
and a sin. These have been experienced in several debates/ Muhadhara. The researcher will
venture into the field and come up with concrete findings, observations and conclusion of the
subject of How Muslims and Christians interpret the doctrine of Christology. This study will be
conducted main Eastleigh. The type of study that will be conducted will be case study. The
method for data collection will be open ended questionnaires delivered through paper and pencil
method. Questionnaires will be designed in a way everybody could participate. Qualitative
techniques of data analysis will deploy. Once the questionnaires will be collected, the notes taken
in interviews and the information from focus groups, they will be numbered and sorted out for
incompleteness and then coded. The responses will be analyzed by employing qualitative
descriptive data set to summarize the raw materials collected from the field using a frequency
tallying of the SPSS version. The same were interpreted and presented through figures and tables
as well as narratives

iv
 KEY DEFINATIONS TERMS

Al-injil: this is an Arabic term meaning “gospel”, which is the Holy book believed to be revealed to
Prophet Jesus.

Al-masih: This is an Arabic term referring to the messiah.

Daawa: is an Arabic word meaning propagation. It is the form of Islamic mission.

Nabii Issa: It means Prophet Jesus.

Pre-Islamic: this is the period before the birth of Islam.

Sharia: it means the Islamic law that is exercised by Muslims in governing their religious life and their
day to day life.

Shirk: According to Islamic believes shirk is associating someone with God or you can say partnership. It
is the opposite of oneness of God that is Tawhid.

Sira: - Simply means a biography.

Tafsir: - it’s an Arabic term meaning interpretation or commentary.

Tawhid: - is the fundamental believe in Islam of the oneness of God and His unity as the creator of the
universe. And that there is no other God.

Ummah: - is an Arabic word meaning community, which is the community of Islam.

v
 Contents

CHAPTER ONE..........................................................................................................................................1

INTRODUCTION.......................................................................................................................................1

1.1. Background of the Study.................................................................................................................1

1.2. State of the problem.........................................................................................................................6

1.3. Purpose of the Study:.......................................................................................................................6

1.4. Objectives........................................................................................................................................7

1.5. Research Questions..........................................................................................................................8

1.6. Hypothesis of the Study...................................................................................................................8

1.7. Rationale or justification and Significance of the study...................................................................8

1.8. Scope of the study..........................................................................................................................10

1.9. Limitation and delimitations of the study......................................................................................10

1.10. Definition of operational terms..................................................................................................11

1.11. Conclusion.................................................................................................................................12

CHAPTER TWO: LITERATURE REVIEWS..........................................................................................13

2.0. Introduction...................................................................................................................................13

2.1. Definition of Christology...............................................................................................................13

2.2. The Tradition understanding of Christology in Christianity..........................................................14

2.3. Understanding of Christology by Muslim......................................................................................16

2.3.1. The Personality of Jesus............................................................................................................17

2.4. Jesus as Son of God and it’s significant.........................................................................................18

2.4.1. Jesus as “Son of God” in Islam..................................................................................................19

2.5. Implications on Christian- Muslim relations..................................................................................20

2.6. Research Gap.................................................................................................................................23

2.7. Theoretical framework...................................................................................................................24

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2.8. Conceptual Framework..................................................................................................................25

2.9. Conclusion.....................................................................................................................................26

3.0. INTRODUCTION.........................................................................................................................28

3.1. RESEARCH DESIGN...................................................................................................................28

3.2. TARGET POPULATION..............................................................................................................30

3.3. SAMPLE AND SAMPLING PROCEDURES..............................................................................30

3.4. DATA COLLECTION INSTRUMENT........................................................................................32

3.5. DATA COLLECTION TOOLS AND PROCEDURES.................................................................35

3.6. DATA ANALYSIS PROCEDURES.............................................................................................36

3.7. ETHICAL CONSIDERATIONS...................................................................................................38

3.8. Conclusion.....................................................................................................................................40

Bibliography..............................................................................................................................................41

APPENDIX. 1..............................................................................................................................................47

Appendix 2: A Map of Eastleigh-Nairobi Kenya Showing a study Location................................................49

Appendix 3: QUESTIONARE FOR MUSLIMS.......................................................................................50

Appendix 4: QUESTIONNAIRE FOR CHRISTIANS.........................................................................................51

vii
 CHAPTER ONE

INTRODUCTION

1.1. Background of the Study

The interpretation of Christology by Muslims is a bone of contention in their relation with

Christians. In the Holy Quran Jesus is stated to as “Nabii Issa” and is seen as a prophet just like

any other prophet that existed in Islam. The way Christology is described in the Quran, the

Hadiths and by the Muslims today will be the main focus of this paper. This is because the

Personality of Jesus is the key in both Islam and Christianity and as a result the two faiths have

got differences in interpretation of Christology and also this has implications in their

relationship. Interpretation of Christology by Muslims and its implications are on both Muslims

and Christians on how they relate.

Christianity and Islam are the two religions in the world which are considered to be the dominant

due to their higher number of followers all over the World. According world population report

Number of Christians in the world is proximately 2.2 billion and Muslims 1.8 Bellion. Disputes

the higher number of Christians and Muslim there are several belief and doctrine that brings

them together except the doctrine of Christology has raised too much disagreement, confusion

and conflicts over this two religious and is effecting relations between these two faiths.

According to Douglas Pratt the different religious ideologies have creates unresolved

misunderstanding and thinking. (Douglas, 2005:189).

1
Pakistan's Prime Minister Nawaz Sharif stated that there is no discussion of Jesus in history.

However a lot of studies and work has been done about Christology by both Muslim's and

Christian's scholars. The In times of Israel”, newspaper (2018). Pakistan's Prime Minister Nawaz

Sharif stated that there is no discussion of Jesus in history. However a lot of studies and work has

been done about Christology by both Muslim's and Christian's scholars. Muslims talking about

Personalities of Jesus among Christians does not obtain a positive reception due to the way he is

understood in the two faiths. This is clear evidence that Muslims are still struggling with the

personalities, and Missions of Jesus Christ (Christology). The origin of Islam in Kenya begins

during the eighth century when Islam arrived in the East African coast. In its history Islam went

through various developmental phases, from a small community based on the coast to a dynamic

community spread in different parts of Kenya. Presently there is Islamic presence nationally

expressed through culture, Islamic festivals, and religious expression and through participation in

the social-economic and political sectors. (Mutei, 2012: 1)

Christian-Muslim relations in Kenya have attracted attention for a considerable amount of time.

In terms of relations between Christians and Muslims around the world, Christology is one of the

least agreeable topics. The efforts to unite these two faiths for the benefit of the country have,

however, occasionally drawn attention to Christians and Muslims in Kenya. These two

Abrahamic religions have a lot in common, including a shared belief in Jesus. Muslim's

Christology creates an implication which results to either a positive or negative relationship with

Christians. In Tsikata and Wayo report that 2,600 lives were lost during the 1994 conflict

between Christian and Muslim in Ghana. Muslim's Christology creates an implication which

results to either a positive or negative relationship between Muslims and Christians. (Tsikata,

2004:89).
2
The value of peace, which is central to all major religions, was sacrificed to settle theological

disputes. Religious conflicts negatively impact growth, development, and quality of life. Kenya,

Iraq, Indonesia, Nigeria, Ethiopia, and Ethiopia are just a few instances of countries around the

world that have been involved in conflicts. When compared to Eastleigh, the study by Kelvin

Gatua Karugu in 2019 titled "The Appraisal of Jesus Christ by Muslims and its Implication on

Christian-Muslim Relations in Githurai, Kiambu County, Kenya" is the closest.

Christianity considers Jesus Christ as "The Son of God also is seen Kelvin Gatua's study, and

saviour of the world" in Christianity these interpretation is central to the Christian scripture

(Mark.1:1). While Islam views Jesus as a "prophet of Allah" without divine associations.

Christology teachings held by Christians have witnessed divided reaction between Muslims and

Christians. According to Walter Kasper, the assertion that 'Jesus is 'the Christ' is the basic

statement of Christians belief and Christology is no more than the suspicious interpretation of

Christian doctrine. (Walter .1976:15).

Hasty religious conflicts in our world today through interreligious discourse is therefore an

appalling necessity, according to Douglas Pratt, the author of The Origins of Religion. Pratt

argues that for discussion to proceed in the hope, if not expectation, of a fruitful outcome, and

then the misunderstandings of the past and bias of the present must be addressed. Christian-

Muslim discourse on Christology is impossible because of the definite differences in their

Christological understandings. While others maintain that such discussions are possible if they

are organized against the outline of debate as an exercise in learning from and about the other

religions. There is a need for practical theological models of discussion which can creatively

engage Christians and Muslims in discussion. (Douglas.2005:191).

3
Muhammad Ataur Rahimputit, (1979) states that Jesus was a prophet was sent to the people of

this earth; that “he was a messenger whose guidance and teaching were affirmation of the

guidance which the prophets before him had conveyed and a preparation for the guidance which

the prophet coming after him would pass” (Muhammad.1999:206). These problematic led

Gaudeul to say that “Islam and Christianity shared the same universe at a point, as a place for

living, but mentally they lived in different worlds mainly through thinking and as time went on,

the mental universe of each society grew more invulnerable to the thinking, the values and

indeed the whole space of the other” (Gaudeul, 1990:191).

Islam and Christianity have something more to say about Jesus Christ in the Qur'an and the Bible

than any other religion in the world. The Qur'anic refutation of the Christian believes in Jesus

Christ as the "Son of God" (Surah 4:171). There is rising honesty between Christians and

Muslims about the need for relations as a means of forming joint understanding between the two

religions on Christology.

Kung et al. (1993) record of these do not exactly addressed the subject of Christology as a

context for Christian-Muslim relation. For example, Mark Beaumont's (2005) work on

Christology in dialogue with Muslims emphases on the critical analysis of Christian presentation

of Christ to Muslims in the 9th and 20th centuries. Beaumont argues that for centuries Christians

rejected Islam as a religion and rejected Muslims as people of good faith. Beaumont's work lacks

this side of the discussion from Christians because he fails to present an Islamic Christology in

ways that Christians will appreciate.

However, it is good to note that Askari suggests that discussion between Christianity and Islam is

the best way to solve their ontological standoff. He points out that Jesus Christ as a mutual
4
symbol directs both religion to the true God they seek to serve. But careful thought on such an

appeal reveals that it decreases the Christian understanding of Christ's identity. For Christians,

Jesus Christ is a physical appearance of God and hence points to himself as the revelation of God

to humankind. This side of the Christian story must not be overruled when engaging in Christian-

Muslim discussion. (Askari 1972:483).

Some scholars who focus on Christology proper incline to demonize the Islamic view. Others

focus on the Christians appearance of Christ to Muslims (Beaumont 2005). Most of these

researchers fail to provide an equal platform where each tradition relates its own story about the

life and mission of Jesus Christ. Tarif Khalidi's book The Muslim Jesus: Sayings and Stories in

Islamic Literature is a unique record of how one world religion chose to adopt the central figure

of another, coming to recognize him as constitutive of its own identity. In Islamic faith

consciousness, Jesus is part of the line of prophecy; to see him as an adopted prophet might pose

challenges to Christians. (Khalidi 2001;3-6).

Kenya cannot be excluded because majority of her population are Christians and Muslims. Most

of the ideological thinking on Christology difference of Muslims and Christians and vise-vise in

terms of Christology conflict. Majority of Christians see Muslim as threat to their faith since

Christians argues that Muslims hates Jesus Christ. Jesus personality has been used to win more

Christians to Islam as a result of how Muslims understand Christology. Eastleigh is in

Makandara constituency and it is known for its large population with diversities in faith. In

recent times, it had experienced some form of extremisms and radicals young Muslims youths.

5
 1.2. State of the problem

When Christians mention Jesus as "Son of God" Muslims view it as shirk and blasphemy. The

assessment of Jesus in Islam from the Quran and hadiths will clearly guide this research in

developing a solution that will enhance Christian Muslim relations. Christology symbolizes one

of such theological doctrinal crisis between Christianity and Islam. Muslims view Jesus as a

"Prophet or Messenger of Allah" without divine acknowledgments. Christians see Jesus Christ as

the "Son of God" and saviour of the world. This is where the disagreement and problem comes

up between these two faiths. Christians argue that Muslims mistook Jesus to be a prophet which

to them Muslim's are completely wrong.

Most importantly, the illustration above presents the encounters of claim in Christian-Muslim

different thoughts on relations on Christology. How can both faiths accurately approach these

arguments to allow successful and respected discussions between Christians and Muslims on

Christology is my point of concerns a task which many scholars have continuous to tackle. Since

both religions have struggled to define their belief against different desecrations and heresies and

view themselves as the sole possessors of exclusive truths about Jesus Christ, against this

controversy, how can one engage these traditions in effective, positive and constructive

discussions on Christology? This is the assignment we shall face with a lot carefulness that it’s

deserved in this study.

1.3. Purpose of the Study:

As we look at these two religions Christians and Muslims we realized that both communities of

faith share certain theological statements and beliefs. For example, doctrinally Islam and

6
 Christianity are monotheistic religions, they are believing in the one true God, but understanding

Him differently (e.g. the Tawhid versus the Holy Trinity). The Qur’an and the Synoptic Gospels

also seem to reflect common Christological subjects such as the Immaculate Conception (Surah

3:35-41), the Virginal Conception of Jesus. (Surah 19:16-21), the miraculous powers of Jesus

Christ (Surah 5:109-110), the Ascension (Surah 4:157-158) and the Second Coming (Surah

43:57-67). Although the fact that the Qur’an denies any attempt to give divine interpretations to

these truths, it could be said that Islam and Christianity seem to have something more to say

about Jesus Christ than any other world religion.

The purpose of this study is to critically examine Christians and Muslim Interpretation of
Christology and its implication to Christians-Muslim relation? How can we engage this to faith
to accept each other’s interpretation of Christology and shared the same values they learn from
each other for peaceful relations among these two faiths communities? The questions which will
be of great concern here are: what does the Qur’anic Jesus (the prophet of Allah) inspire within
Islam as a religion and what implication does it has in Christians, what is the Christians
interpretation of this? What does Jesus Christ (the Son of God) inspire in Christianity and what
Implication does it has in Muslims, what is the Muslims interpretation of Jesus as the son of
God?

1.4. Objectives

Objective of this study is to find out Christians and Muslims Interpretation of Christology and
its Implication on Christian-Muslim Relations in Eastleigh:

1) To examining classical Islamic interpretations/teachings on Christology,

2) To assessing the contemporary perception of Christology in Eastleigh,
3) To exploring the implication of Christology to Christian - Muslim relations.

7
1.5. Research Questions.

The dissertation focuses in Christian-Muslim interpretation on Christology and its implication in

Christians Muslims relations. It recognizes that Christology is a theological challenging for

Christian-Muslim relations in the past, present and today, it has remained a contentious issue.

Thus, it will be guided by the following research questions:

1. What is the classical Islamic/Christians teaching on Christology?

2. How has the doctrine of Christology been interpreted by Muslims/Christians in

Eastleigh?

3. What are the implications of interpretation of Christology by Muslims on Christian-

Muslim relations in Eastleigh, Nairobi County?

1.6. Hypothesis of the Study

Hypothesis is an unsure statement about the relationship between two variables (Wobeser, 2007).

This hypothesis of the study is Christians and Muslims Interpretation of Christology has

Implications on Christian-Muslim.

1.7. Rationale or justification and Significance of the study.

Christians and Muslims Interpretation of Christology and its Implication was inspired by the

rigidity that was always witnessed by researcher whenever Christology is discussed. When a

Muslim mentions Christology in there Muhadhara, Christians do not comprehend how they are

identified to Jesus, and this is also the same with the Muslims when they see how Christians

recognize personality of Jesus. This study is not a ground breaking research ever since a lot has

8
been written on the topic of Christology by scholars in this field. What motived the researcher to

settle on this topic of discussion was public Muhadhara witnessed by researcher in Eastleigh.

Several debates have been conducted by both groups on the same topic in different parts of

Kenya like Nairobi, Kisumu, Mombasa, Nakuru, Eldoret, Siaya and Eastleigh. Topic of

discussion and Christians approach to such kinds of encounters has had mixed reactions. Imam

Ibrahim Abdullahi and other more Islamic leaders who have greatly influence the Islamic

thought on Jesus Christ sharing it to the public in both churches and mosques and sometimes in

public places like markets, stadiums and in open spaces during Muhadhara. The study will be of

great benefit to both Muslims and Christians in Eastleigh. Eastleigh has a high Muslims

population that has been on increases silently seeing to it that it also hosted members of the

extremism sect who were killed by the government which was least expected, however others

were arrested and radicalized. This study will help Religious leaders and members in solving the

crisis of Christology and acquire peaceful discussion through teachings. Religious leaders can

also know how well they can arrange forums on which they can hold interreligious talks. This

study will also aid the religious leaders to stop some teachings that will radicalize the members

or incite their religion against the other.

This study helps the two faiths to understand each tradition to learn the concepts, understanding,

doctrines, beliefs and practices. It also encourages the commitment of one's self to the own

traditions as well as the other way of looking at the world through the eyes of Jesus Christ. What

can Christians and Muslims learn from each other in this work of interpretation of Christology?

The response to this question sets the context for the pointing out of common values for

discussions of life and of common action by Christian and Muslim theologians, scholars and

9
 laypeople. This study will help Religious teachers understand Christians and Muslims

interpretation of Christology doctrine and its implication. The conclusions will create awareness

to the people about Christianity and Islamic knowledge. People will learn to accept different

interpretation of the Christology in ways that promote positive relations between Christian and

Muslims.

1.8. Scope of the study.

The study will be restricted to Christian and Muslim Interpretation of Christology and its

Implication for Christian-Muslim Relations. Eastleigh town is the place we have so many

Somalia Muslim and also it is known for His business activities done by Somalia Muslims that

owns many businesses.

The study will be about, Christians and Muslim Interpretation of Christology and its Implication

for Christian-Muslim Relations. The participants of this study will be religious leaders, people

who serve in churches, mosques and the ordinary followers of Christian and Islam religions. The

samples will be taken from Churches, Mosques, learning institutions, Government and non-

governmental institutions. This study will take 7 months, from June 2022.

1.9. Limitation and delimitations of the study

The study specifically emphases on Christians and Muslims interpretation of the doctrine of

Christology and its Implication for Christian-Muslim Relations. The discourse is to be geared

towards mutual understanding and improvement, and then it has to be viewed as an exercise in

learning from and about the other without forming any bias. We must understand that

Christology covers diverse theological issues in Christian theology, where one can find himself
10
 not able to comprehensively addressed theological issues (Example: Eschatology and

Soteriology) that form the great mission for Jesus Christ and why He come over to this earth.

Researcher is a Christian theologian, and definitely a Protestant Christian (An Anglican) though

one may find traces of loyalty to the given Christians faith in the study. This could be viewed by

way of emphasizing the kind of commitment that is necessary for the Christians-Muslims

relations. The availability of samples especially the religious leaders can be challenging due to

the nature of their duties and responsibilities. Some important respondents may not be willing to

participate in the research process due to their own reasons. The researcher may also experience

lack of enough financial and tools to use.

1.10. Definition of operational terms

Christology: its etymological origins from two Greek words: Christos which means “Christ” and

logos which means “word, or the study of Christ. It is an assessment or evaluation. In this study

this term will be used to mean, “The assessment of the personality of Jesus Christ by both faiths.

A hadith: a collection of sayings that consist of the actions, words and approvals of the prophet

Muhammad.

Quran: this is the Holy book for Muslims. Surah this is a chapter of the Holy Quran

Bible: - this the Holy book for Christian’s scripture that contains the word of God.

11
1.11. Conclusion

This paper's area of focus revolves around Christians and Muslims interpretation of Christology.

Its implication for Christian-Muslim relations in Eastleigh, Makadara sub-county, Nairobi

County. The hypothesis explains the need of addressing crisis that comes with Christology

interpretation. The purpose of this research was to add the knowledge on the Christians-Muslim

interpretation on doctrine of Christology. The research would define Christology, the

interpretation, and its implication in the literature review in chapter two. It has tried to elaborate

objective, and the tool the researcher will use to analyze the finding from the field.

12
 CHAPTER TWO: LITERATURE REVIEWS.

2.0. Introduction

The literature that is presently available regarding doctrine of Christology is vast and it provides

multiple understanding of Christian and Muslim interpretation of Christology. However, this

particular literature review will focus on the interpretation and its implication on the Christians-

Muslim relationship. This chapter has been divided into sections, which include: Biblical and

Quranic understanding of Christology and Its definition of key terms.

2.1. Definition of Christology

A Christian-Muslim theological approach to Christology needs to investigate what Christians and

Muslims mean when they conceive Jesus as "God or Son of God" and "a prophet of Allah" on the one

hand and the theological frameworks which support these ideas on the other hand.

"Christology" in the Christian context, it means the study of the personality and mission of Jesus Christ.

In its etymological origins, Christology comes from two Greek words: Christos which means "Christ" and

logos meaning "word or study of Christ", but Christ is referring to Jesus. (Gadamer, 1989:385). However,

according Raymond Brown puts it, “Christology deliberates how Jesus came to be called Messiah or

Christ and what was destined by that description” (Raymond, 1994:3). From this view, Christology is the

study of Jesus in respect to who he was and the role played in the redemption, reconciliation and divine

plan. This handles the issues concerning Jesus as both God and Man and how he comes to be such in the

incarnation. A reasonable theological approach to Christology needs to examine, what Christians and

Muslims mean when they conceive Jesus as "Son of God or God" and "a prophet of Allah" respectively,

on the one hand and the theological structures which support these ideas on the other hand. When both

13
 understand this doctrine from each other points of view we will tries eliminate the religious conflicts and

crises that rise occasional when the discussion come about Christology. Christology is study about the

personality of Christ Jesus according the religion according to the reasoning behind it. At this point, the

question to be surveyed is what can Christians and Muslims learn from each other about Jesus Christ?

2.2. The Tradition understanding of Christology in Christianity.

Christology is a reestablished response to the question Jesus put to his disciples in the Mark 8:27-29.

"Who do you say I am?". From the verification of the synoptic Gospels, we find different replies to this

Christological question. Others said he was John the Baptist, still others said He was one of the early

prophets. For Peter, replied Jesus is the Christ, while others He was the son of the living God.

(Longenecker, 2005).

New Testament scholars have long sought to find out whether there is a connection between self-

understanding of Jesus and the disciples understanding of Jesus. Raymond Brown justly examined, "to

what degree did what his disciples said and thought about Him matches to what Jesus himself said and

did?".” (1994:6). Chalcedonian Christology has been interpreted to mean an assessment of Jesus in terms

that do not necessarily imply his divinity. According to Raymond Brown, "high Christology" covers the

evaluation of Jesus with regard to who He was and the role He played in the redemption and Divine plan.

It handles topics relating to Jesus as both God and Man and how He became such in the personification

(incarnation). (Brown, 1994:8).

According to Donald English, the Mark’s drive is to be found in the introduction, especially in the

opening thirteen verses which “sets it out in magnificent clarity about Jesus, (1992:15) The introduction

to the Gospel begins in Mk 1:1 "this is the beginning of the Gospel of Jesus Christ, the Son of God"

(R.S.V Bible). What does Mark mean by "Christ" and "Son of God.” In the introduction, Mark draws

continuity between Jesus and God's previous activities in the world (Mark.1:2-3). "Look, I am sending out

14
my messenger ahead of you". Mark's Mark quotes Isaiah 40:3, which is a strong pillar in the Old

Testament (OT) prophetic narratives. By forming that link between Jesus and the prophet Isaiah, Mark

comprehends Jesus as the fulfillment of Old Testament prophesies, hopes and as the one who brings

restoration and forgiveness' that is, in practices, a new exodus where the Laws was to be written in the

hearts of the of God instead of tablets stone.

During John the Baptist who is the last OT Prophets as stated by Marks and Jesus approach for Baptism

John refers to Him Master am not worthy to attires the shoes lenses in your feat. After Baptism the

Heaven open and there was a confirmation from the voice that stamps Mark's Christological resolved? Mt

1:11 in the New Testament confirms that Jesus was the son of God but there are doubts about his

authenticity from other Muslims, according to a leading English Muslim commentator. (English 1992:16).

Mark offers three realistic proofs to the identity of Jesus in the introduction. These are the testimony of

the scriptures through the prophet Isaiah, the witness of John the Baptist as a messenger and above all, the

declaration of a heavenly higher authority (a God-Father). Hooker Morna: "whatever answers are given to

the question 'who is Jesus?' in the rest of the narrative would certainly have to be judged against this one".

Christian view of Jesus Christ as the "Son of God" is part of the Christian understanding of God and

develops its theological articulation in the doctrine of the Holy Trinity. However, Islam sees this in way

that Christians worships many God's instead (Polytheisms) and they are worshipping one God (Allah).

Christology is all about the identity and mission of Jesus where they see Him as "son of God" the son and

God. In the Gospels, Jesus expressed the relationship between himself and God in a "Father Son" kind of

relationship. For example, he prayed to God as "Abba Father" (Mk 14: 36) which is a language of family

intimacy. (Cullman 1963:276). Early Christians believed that by faith in Jesus, they too were sharing in

the same sense of son ship that "Abba" expressed and explain Jesus as son of God. Addition "Son of God"

was used by the early Christians in their prayers and liturgy to show this. (Dunn, 2009:58).

15
 Christian-Muslim interpretation of Jesus as "son of God" is one of the biggest stumbling blocks in

Doctrine of Christology. In Surah 6:101, the Qur'an says; how could God have a son when he has no

spouse, when he created all things and has full knowledge of all things? (Abdel Haleem, 2010) Christian

theology conceives Jesus as the "Son of God", this is viewed in a rather figurative sense which captures

the special relationship between Jesus and God. The Qur'an and other sources suggest that Christians

believe that God has engaged the Virgin Mary as His wife and somehow impregnated her, giving birth to

His son Jesus Christ.

2.3. Understanding of Christology by Muslim.

Theory of Christology predicts a Christian theological articulation of the identity and mission of Jesus

Christ, mainly on how Jesus' divinity and humanity are expressed within the same person as the saviour

of the world and redeemer of Human kind. If Christology is important part of Christian theology, then can

the concept of an "Islamic Christology" be theologically acceptable. (Geoffrey.1965:16). The name Isa

(Jesus) occurs twenty-five times in the Qur'an, according to Parrinder. In addition, the Quran contains

narrative about Jesus Christ that holds center portion in Christian's theology and Faith. And provides

answers on personality of Jesus (in terms that Jesus was)? And Jesus Mission to the world.

The explanations by the Quran of Jesus’ life has been debatable and continues to be between Christians

and Muslims, different interpretation has been done to accommodate new information (Gregory, Barker,

Stephen and Gregg, 2010: 90), In Islam, Jesus is believed to be the second last prophet and messenger of

God. Al-Masih, meaning Messiah, who came for the children of Israel to guide them and reveal a new

revelation al-Injūl. (McDowell and Walker, 2002: 12). His foremost purpose was to In the Quran he is the

most mentioned person with 25 times by the name Isa, in the third-person he is mentioned 9 48 times, and

35 times as the first-person. He is found in 93 verses of the Quran bearing several titles attached like "Son

of Mary". (Mcdowell and Walker, 2002:12).

16
2.3.1. The Personality of Jesus.

Jesus to the Muslims is a human being referred as the last prophet to the Jewish community. Popular

Islamic theology teaches such beliefs of Christianity view on Jesus as God to be shirk and therefore

rejecting God's divine oneness (taw hid) terming it as unforgivable sin. (Esposito, 2002: 32, 74).

Muhammad is believed to have succeeded Jesus by attributing the name Ahmad in Sura 61:6. In a

response to Ibn Ishaq's biography, sira, of Muhammad, the Sirat Rasul Allah, and Alfred Guillaume

suggested that Ahmad is the translation of "periklutos", meaning the Praised One. (Whiton 1940:549).

The Hadiths containing Jesus were influenced by unorthodox teachings that prevailed in the Arabian

world and in Abyssinia. The hadiths were later on agreed on as a source of power for the Muslims in the

third century. They recognize Jesus as sinless, miraculous, and eschatological figure. (Gregg, Stephen;

Barker, Gregory 2010: 97).

In the determining of the image of Jesus, the hadiths have played a very vital role. The nature of Jesus and

his coming without any descendant with him speaking without prior teachings is the perfect signs of his

truthfulness. Revelation for other prophets comes when they were forty years but for Jesus revealed when

he was an infant. (Watt, 1991). The question of who Jesus is? Has created different thoughts from many

Muslim scholars, in the Quran sura 43:63 its states “Fear Allah and obey Jesus Christ” perceive the Quran

states that Jesus should be obeyed at the same time in sura 3:45 Jesus is compared to the word of God

where he is God’s revelation of himself to us.

Islamic Christology is an understanding of the role of Christ in Islam. Mahmoud Ayoub and other

scholars define Islamic Christology as "the understanding of Christ within the divine plan of human

history". (Ayoub. 2007:134) An Islamic view about personality of Jesus can be conceptualized within the

framework of the Qur'an. The story that Islam has to share about who Jesus is and the mission he fulfilled

is the justifiable ground for an "Islamic Christology," writes Ayoub Ahmed al-Hussein.

17
2.4. Jesus as Son of God and it’s significant

The title Jesus as the son of God appears fourteen times in Mark Gospels and also appears in others

synoptic gospel. There are various uncertain views as to what the title "Son of Man" really means. It is

very significant because our sin and reconciliation had been achieved through Jesus who died on the cross

for our sins this very important in Christology discussion. For example, Brown reports that while Géza

Vermes claims that from the Aramaic Targums, “Son of Man” was used as indirectness for Barnabas

Lindars contemplates that the “Son of Man” title is used to mean “a man such as I or a man in my

position”. (Brown, 1994:97-98).

The title "son of God" shows the close relationship that exists between Jesus and God the Father. Even

the father during baptism of Jesus the heaven open and voice from Clouds communicated that "This is my

beloved son in whom I am well pleased" (Mark 1:11) this was clear indication that Jesus was sent by God

and Jesus was "The Son of God". During transfiguration in Mark 9: 7, the voice from the Father said:

"This is my son, the beloved". Also it is notice, when Jesus approach was praying Jesus recognized God

as "Abba Father" Mark 14:36. With this we conclude that both the father and son have communicated

their relationship clearly. (Cullmann, 1963:276) Christian theology and belief on Christology, the sonship

of Jesus is not agreed exactly but metaphorically so building relation with Muslims help in explaining this

understanding of Jesus as the son to help in peaceful coexistence among Christians and Muslims.

The title "Son of Man" does not reveal the identity of Jesus, Jack Kingsbury argues. This is because Jesus

refers to himself as "this human being". The title only functions as a "public title" by means of which

Jesus' referred to himself in the world. (Kingsbury, 1983:159). "Son of Man" does not seem to carry great

theological or Christological implications; however it carries a sense deeper than its force as a human

being. (Dunn. 2009:57).

18
2.4.1. Jesus as “Son of God” in Islam.

Therefore, we know Christians recognize the “sonship of Jesus in symbolic terms, Muslims understand

that the Christian belief of the heavenly son ship is taken plainly Just as He is confirmed by Christians

and this brings conflicts. Hence, for Muslims, the proof of identity of Jesus as God’s son weakens the

unity and wholeness of Allah (the Tawhid) associating Allah to have son without wife is closely

impossible and this a biggest sin one should not do.

In Qur’an Surah 4:171 - “The Messiah, Jesus, son of Mary, was only the messenger of Allah. God is only

one; He is far above having a son” this recognize that God would not have son as Christians put however

Jesus was prophet of Allah but not Son of God. In additional surah 9:30-31 “The Jews call Ezra a son of

Allah, and the Christians call Christ the son of Allah. They take Christ the son of Mary to be their Lord;

yet they were commanded to worship but One God: there is no god but Him. Praise and glory to Him: He

is far from having a son.” That surah explains how it is a problem because Muslim believes different

about Jesus and this makes Muslim associates Christians shrink son which is impossible for God to have a

son. From these two texts and others, Muslims develops the impression that the Qur’an perceives the

Christian description of Jesus as the “Son of God” in relations of physical or Biological generation: i.e.

Christians believe that God has taken the Virgin Mary as His wife and somehow impregnated her, giving

birth to His son Jesus Christ. But as we can see, when Christian’s theology conceives Jesus as the “Son of

God”, this is viewed in a rather symbolic sense which captures the special relationship which existed

between Jesus and God. (Abdel Haleem, 2010).

However, we notice that even prophet Muhammad also stated in the Qur’an: “if the Lord of Mercy had a

son, I will be the first to worship him, but blessed be the Lord... He is far above their false descriptions”

(Surah 43:81-82). The prophet say that God was not having a son but this thought of Christians God

having a son was wrong thought and misdirected. Therefore, Christian-Muslim interchange on

Christology could help Muslims to recognize that the Christian notion of Jesus as “son of God” is not
19
 exact but symbolic. Since as Muslim thought and takes it in literal thought instead the Christians and

Muslim should build relations to help Muslim understands the symbolic thought of Christians as the “Son

of God”. Meanwhile we can achieve this perhaps by helping Muslims to change their approach towards

Christians as a result of this concept that has been point of conflict when interprets the Christians

Christology doctrine in literal way instead of symbolic so this implicates discussion about Jesus as sin. So

both Muslims and Christians must have different Interreligious hermeneutics that will be of great help in

understanding the Christian’s-Muslims Christology to harmonize Christian Muslim relation. In the second

Vatican council for interreligious dialogue a secretariat for non-Christians was founded by Paul VI in

1964 on relations to the church and non-Christian religions. It is in this council that interreligious

hermeneutics was now established in order to understand other religions views. However, through this

approach Christians and Muslims can have a clear interpretation of this doctrine well without bias.

2.5. Implications on Christian- Muslim relations

However as per the Collins dictionary the implications of something are the effects that are likely to

happen as a result. In this study the Christians-Muslim interpretations of Christology is what will

influence the outcome of Christian Muslim relations. Kenneth Cragg (1999: 166) states that, “The event

which is the very source and heart of Christianity is held by Muslims to be unhistorical and incredible”,

and this is none other than the doctrine of Trinity which Muslims reject. That God does not have son and

Jesus Cannot be God as Christians believes.

Islamic history of Africa especially Eastern African is divided in three different chronological periods; the

first being the age of the early Muslim settlements at the coastal areas, where eventually it was subdued

under the Bantu tribal leadership. But little is known about this era nevertheless Bantu locals adopted

Islam and this happened in the urban settlements (Trimingham 1964: 6). The second era was called

Shirazi (or Shirazian), which involved establishment of small settlement dynasties along the eastern coast

of the continent and on the Comoros Islands, this period extended and between the 13th and the 15th
20
Century reached its peak. A new group was established as a result of intermarriage of the Persian and

Arabs with the Bantu women which were known as the Swahili or the Coast lists whose language become

part of the Eastern Africa language (Trimigham 1964:9-10). Interactions were limited within the coast

with less trade and minor religious conversions took place inland. The wealth of this community was on

the Kilwa town and was grown from the sea trade with the Arabs and Persians and not with the interior

(Alpers 1997: 38). With the arrival of the Portuguese colonization in this region this period came to an

end. The third era was influenced with the rise of the Zanzibar Island which today is in Tanzania and

brought about the influence of Hadrami Shafi’i Islam. Hadrami Shafi’I leaders from today’s Yemen

settled here when the Portuguese colonialism in East Africa declined, later to be followed by the Omanis.

Sayyid Sa’idibnin 1813 Sultan of Oman began establishing control over the islands off the Eastern

African coast, such as Lamu and Pate. In 1828, he conquered Mombasa in 1828, and he transferred his

entire court from Oman to Zanzibar in 1840 (Trimigham 1964: 22, 23).

Jesus Christ is the reason for the existence of Christianity as a religion. He is the historical point of

departure and culmination for Christian faith and theology. As McGrath puts it, Christianity represents a

“sustained response to the questions raised by the life, death and resurrection of Jesus Christ”. (McGrath,

1997:388). Following his views, it could be stated that the essential place of Jesus Christ in Christian faith

and theology consist in the appreciative that: Jesus Christ is the fullest revelation of God for Christianity.

He is the bearer of salvation for Christians and he defines the shape of the redeemed life.

Even though the doctrinal and theological differences that exist between the Christian and Islamic

understanding of Jesus Christ, many Muslims and Muslim scholars, they recognize that Jesus is a unique

prophet of Allah, “His closest friend (Surah, 3:45), a Spirit from Him and His Word sent to Mary (Surah

4:171)”. Jesus is realized as an unlimited teacher, a great leader and one of the greatest influences for

good the world has ever known among the line of prophets. According to the Qur'an, Jesus is “the greatest

above all in this world and in the world to come” (Surah 3:45). Jesus Christ as a “prophet of Allah” in

21
Islam and as the “Son of God” in Christianity demonstrates in the Qur’an and in the Gospels the

implication of prayer and the submission of the believer to the will of God. In both traditions, Jesus had

achieved this through the message he declared (Surah, 19:36 and Mark 1:15) and through his exemplary

life (Surah, 19:31 and Mark 3:13). Having lived a life worthy of imitation as a prophet of Allah and as the

“Son of God”, Jesus Christ, in both Islam and Christianity, demonstrates that belief in God and fidelity to

prayer is capable of bringing the best out of Muslims and Christians, and thus contribute in transforming

the world into a better place for all.

However, debate about Jesus as “son of the God” and “Prophets Allah” allows Secularism therefore to

poses a challenge to the existence of Christianity and Islam. This challenge appears to be gaining grounds

in the minds of people partly because people are gradually losing faith in the goodness of the religions,

not because of the content of their doctrines of Christology, but in the living out of these doctrines. The

understanding that the religions do not only inculcate and promote social virtues and solidarity in society,

but that they also promote socialization, social control, welfare and social cohesion is fast disappearing.

This is because people have long grown tired of seeing how the religions contribute to conflict, wars and

social disintegration when they are supposed to be restorers of peace. There are frequent examples of how

Christian-Muslim conflicts have destroyed human lives and whole societies. (Pontifex, 2005). It is this

state of affair which also gives reason to the success of the secularist campaigns. It increased allow

secularism to thrive because of the debates and indoor company about the personality, redemption and

Mission of Jesus Christ.

Islam in Kenya has grown from one century to another, there have been a peacefully coexistence with

Christianity which are a majority. There have never been religious wars in Kenya like some of the

African countries which have had religious wars, unlike them Kenyan tribal grounds and ethnicity affect

more than religious diversity. From its history in Kenya, Islam has a great population within the coastal

part and the northern part of the country, despite issues of extremisms by the recent radicalization of

22
 Muslim youths there have been an understanding of each other in these two faiths. When it comes to their

teaching on Jesus Christ there is a noticeable misunderstanding between the two faiths where their

interpretation and understanding of Jesus is creating a gap as time flies. This majorly because the they

don’t misinterpretations about Christology according

2.6. Research Gap

Christians and Muslims have earlier shown extreme thoughts and feelings about each other understanding

about Jesus. The coherent crisis between Christianity and Islam is not a new occurrence; nevertheless, it

started soon after the introduction of Islam in 610’s AD. A lot of research has been done to investigate the

issue of Christology and Interpretation between Christians and Muslims but most of them discussed

Christology in relation to a dialogue.

All the research which has been done did not explain clearly Christology in terms of doctrine but in terms

of dialogues and few that has been done does not elaborate the interpretation but handles personality of

Jesus alone. Many studies about Christians and Muslims interpretation of Christology has limited the

participants to discuss in a wider perspective, instead the opinions had to base on a particular

understanding.

Many researches about Christians and Muslims Interpretation of Christology and Its implication towards

each other especially in Eastleigh have not been done. There is a need to conduct more research about this

topic so as to come up with different Interpretation from Christians and Muslims. This will simplify the

investigation of various ways that promote harmony between Christians and Muslims.

Therefore, this study intends to elaborate the Interpretation of doctrine of Christology by both Christians

and Muslims towards each other. And also, the study focuses on the investigation of the reasons for the

Implications without basing on a specific circumstance. Under this study, participants are free to explain

23
 their feelings on how they understand Christology of other faith’s based on their knowledge and

experiences.

2.7. Theoretical framework

Interreligious hermeneutics will be of great help in understanding Christians- Muslims interpretation of

Christology and its implication for Christian-Muslim relations. The second Vatican council for

interreligious discourse a secretariat for non-Christians was instituted by Paul VI in 1964 on relations to

the church and non-Christian religions. It is in this council that interreligious hermeneutics was

established in order to understand other religions and factors in their views as well.

In the progression of this research, one has to understand what interreligious hermeneutics is, according to

Martha Fredrik’s (2005:105), interreligious hermeneutics can either be intensive on “Interpreting the

Texts” or “Interpreting the Encounter with ‘the other religious’. An example of how the concept of

interreligious hermeneutics may be used in the wider sense can be found in the Norwegian theologian

Bard Meland’s analysis of what he calls “the interreligious hermeneutics” and the consequential

“comparative theologies” of Kenneth Cragg and Wilfred Cantwell Smith (Meland, 2003). For both Cragg

and Smith, their interreligious hermeneutics can be understood only in the context of their living

encounter with Islam. The question to be scrutinized is “how one’s self-indulgent is formed, influenced,

affected, cross-examined, etc.,” entailing some kind of “self-change” conveyed about by these Christian

scholars’ encounter with the Muslim other religions groups (Meland, 2003:4.).

Furthermore, according to Danish theologian, Jonas Jorgensen’s used interreligious hermeneutics in the

study of syncretistic Jesus believers in Asia, the text and belief to be interpreted is not the other but the

unjustified position of oneself. Jorgensen’s research deals with the syncretistic experience of

24
 Jesus believers who speculate themselves in the luminal space amongst Islam and Christianity. The way

Jorgensen applies the notion of interreligious hermeneutics comes close to an inner discourse of converts

who, in spite of their commitment to Christ, retain several elements of their earlier faith and practice

(Jorgensen 2008, 2009).

Interreligious hermeneutics theory generally applies to the understanding of one’s religious practices and

traditions as relating to another. Therefore, the research will use interreligious hermeneutics theory where

the interpretation of Christian’s/Muslims of the Christology doctrine and implication for Christian-

Muslim relations. We majorly look how both Christian’s and Muslims do their interpretation of the

Quranic text, the hadiths and also interpretation of theory with the encounter with Muslims from

Eastleigh to achieve a successive conclusion on Christian Muslim relations.

2.8. Conceptual Framework

Essentially, the study pursues to establish the relationship between the independent variable and

dependent variable. Christians and Muslims interpretation of Christology and Its implication on Christian

Muslim relations. Therefore, Christian Muslim relation is dependent on the Interpretation of Christology

by Christians. Christian Muslim relation is also dependent on the interpretation of Christology by

Muslims and on the current understanding of Jesus Christ by both faiths. The following is the conceptual

framework showing linkages of independent variable and the dependent variables.

25
 Christians-Muslims Relation
Dependent Variables

Understanding of ChristologyInterpretation
by ChristiansImplication
of Christology bydoctrine
of the Muslims.of Christology among Christ

Independent Variables

2.9. Conclusion

The Qur’an and the Bible respectively outline the way faithful Muslims and Christians understand the

nature of God and interpret reality of Jesus Christ. For Islam, there is no god but One God (Tawhid). The

one God is the creator and sustainer of everything that exists. As the creator, He transcends His creation

(Tanzih) and yet is immanent to His creation (Tashbih). He created humanity for one sole purpose to

worship Him and be good example to the rest of creation. To help humanity fulfill this reason, God sent

messengers to provide them with the right guidance. Midst these messengers was Jesus, the Messiah, the

son of Mary. From the context of the Tawhid, however Jesus is given humble designations such as

Messiah, Spirit of from God, Word of/from God and the friend of God among others, these titles only

define his role as a prophet or messenger of Allah. Here, Jesus succeeded in performing his prophetic task

through his intimate connection with the Holy Spirit. However, Christianity, although God is one, Jesus

Christ is the second person of the triune God (the Holy Trinity) who took on human nature through the

incarnation in order to redeem fallen humanity from its bondage of sin and death. Through his death and

26
resurrection Jesus Christ atoned for the sins of fallen humanity and therefore made salvation possible for

all believers.

In consequence, the Christian and Islamic tradition understandings of Christology establish that each

religious tradition has a theological framework which supports a coherent articulation of their respective

perspective on the identity and mission of Jesus Christ. For Islam, Jesus is only a prophet or messenger of

Allah because Allah is only one and none is comparable to Him (Tawhid). For Christian theology, Jesus

is both God and man, the second person of the Holy Trinity because God is one in three persons. Thus,

we could say that the Tawhid and the Holy Trinity constitute the two theological constructs which set

apart the Islamic and Christian views on the identity and mission of Jesus Christ.

Nevertheless, discourse should be seen as an application in learning from and about the other demands

that these views should be fully shared, clearly understood and deeply respected as essential to the

Christian and Islamic theologizing about Jesus. Not only do they represent Christian and Islamic tradition

understandings of the identity and mission of Jesus, but they contribute in influencing how Christians and

Muslims view and interpret God and reality. As different systems of belief (the Tawhid and the Holy

Trinity), one system cannot be used as the standard of measurement for the truthfulness of the other. What

is rather possible and useful, is to involve in a discourse whose purpose is geared towards learning from

and about what the other has to say about Jesus Christ through the method of comparative theology. The

purpose would be to see how they contribute in shaping the identity and mission of Jesus Christ in Islam

and Christianity on the one hand and, on the other hand, how this might offer knowledge examples for

Christian Muslim discourse of life and the discourse of common action.

27
 CHAPTER THREE: RESEARCH METHODOLOGY AND DESIGN.

3.0. INTRODUCTION

This chapter deals with the methods that were used to carry out the study. It is organized under

the research methodology, design, geographical location of the study, sampling procedure and

sample size, data collection instruments, data collection procedures, data analysis and ethical

considerations.

3.1. RESEARCH DESIGN

A research design is the arrangement of conditions for collection and analysis of data in a

manner that aims to combine relevance to the research purpose with economy in procedure. It is

the conceptual structure within which research is conducted. It constitutes the blueprint for the

collection, measurement and analysis of data. A good design is often characterized by adjectives

like flexible, appropriate, efficient, economical, and so on (Tromp, 2006:151). Generally, a

research design, which minimizes bias and maximizes the reliability of the data collected and

analyzed, is considered a good design (Kothari, 2004: 140).

This study adopted descriptive research design which determines and reports the way things are.

It also attempts to describe the outcome as a result of reaction in form of behavior. The design

was descriptive-cross sectional survey (Mugenda and Mugenda, 1999:86). This research design

was chosen because of its flexibility in the field. It allowed questionnaires to be issued and

collected there and then by the researcher.

28
According to Mugenda and Mugenda (1999: 98) survey research is probably the best method

available to social scientists and other educators who are interested in collecting original data for

the purpose of describing a population, which is too large to be observed directly. The design

saves time and money.

Descriptive survey is a method of collecting information by interviewing or administering a

questionnaire to a sample of individuals (Orodho, 2003: 48). It can be used when collecting

information about people’s attitudes, opinions, habits or any of the variety of education or any of

the social issues (Kombo, 2002).

The major purpose of descriptive research is description of the state of affairs as it exists.

Kerlinger (1969) points out that descriptive studies are not only restricted to fact findings, but

may often result in the formulation of important principles of knowledge and solution to

significant problems. They are more than just a collection of data. They involve measurement,

classification, analysis, comparison and interpretation of data.

This research design is preferred mainly because it enabled the researcher to: -

1. Construct questionners that will solicit the desired information

2. Identify effectively the respondents that will be surveyed

3. Identify the means by which the study will be conducted

4. Summarize the data in a way that provides the designed descriptive information

This research design lends itself in interpretation of Christology: It’s implication for Christian-

Muslim relations in Eastleigh in Makadara sub-county.

29
3.2. TARGET POPULATION

The population refers to a group of individual, projects or items from which samples are taken

for measurement. It refers to entire group of persons or elements that have at least one thing in

common. It is the larger group from which the sample is taken (Kombo, 2002:160). According to

the church registers and the registers from the mosques it is noted that Eastleigh has a large

population of Muslims compared to Christians in the area. From the three mosques in the area

Muslims were made up of a total of 3000 while from the register gathered from few church

denomination was 1000 thus having a population of 4000 in total. As a result of the population

gathered, getting the whole population will not be easy and therefore the researcher opted to use

a small number of respondents that will be available.

The study will be carried out in Nairobi County and based in Eastleigh mainly shall be done in

few churches and Mosques on Eastleigh. The targeted group is made up of youths, Adults and

Clergy, church leaders, Madrassa, Imams/Sheikhs and Mosques leadership.

3.3. SAMPLE AND SAMPLING PROCEDURES.

Sampling Techniques

Sampling is the procedure a researcher uses to gather people, places or things to study. It is a

process of selecting a number of individuals or objects from a population such that the selected

group contains elements representative of the characteristics found in the entire group (Orodho

and Kombo, 2002:220). Sampling is the act, process or technique of selecting a suitable sample

or a representative part of a population for the purpose of determining parameters or

characteristics of the whole population (Tromp and Kombo, 2006: 190).

30
Purposive sampling will be used in this study. The study purposively selected all the Muslim

leaders and followers, and Christian leaders and Christian followers to participate in the study.

The Christians were selected many because they were more affected by the Interpreted of

Christology by Muslims hence were better placed to give their opinions and clearly offer a

systematic assessment on the implication on their relations. The religious leaders were selected

based on the assumption that they have a better understanding of Christology and therefore will

in a better position give their opinion on the implications that was there as a result of their

interpretation of this topic.

Sample Size.

A sample is a limited part of a statistical population whose properties are studied to gain

information about the whole (Webster 1985:79). When dealing with people, it can be defined as

a set of respondents selected from a larger population for the purpose of a survey.

According to Kerlinger (2004:150) 10% is an ideal sample representation of the target

population. Simple random sampling technique was used to select the sample. However, due to

the limited time available, the researcher targeted 5% of the Christians and Muslims, in every

religious to ensure it was well spread in the entire Eastleigh population of 4000. On these

criteria, the sample population of 138 participants drawn from both males and females and

cutting across all the churches and Mosques with specific area of Eastleigh.

A sample is a finite part of a statistical population whose properties are studied to gain

information about the whole. It is therefore, a smaller group obtained from the accessible

population. After comprehensive consideration, based on the availability of the sheikhs and

31
 Christians leaders the researcher will choose key personnel from both the Muslims and the

Christians. All the Muslims leaders in the mosques will be interviewed who were 20 in number

and 190 more followers of Islam making a total of 210 Muslims respondents. Christian

respondents were 190 in total where 20 church leaders and 220 followers gave their response on

the real state of affairs on the ground. Christians will be choosing more since they were the ones

who were affected the more seeing that Jesus is central in their basic teachings.

This is shown in the table 3.1

Group Christians Muslims Total

Sheikhs/Imam. 20 20

Pastors/Clergy 25 20

Women 30 30 55

Men 40 30 70

Youths 55 60 115

Elders 60 70 130

Total 220 210 410

Each of the participants from two faiths will be given equal chance of participating cutting across

gender and various places of worships. This is as shown in the figure below.

3.4. DATA COLLECTION INSTRUMENT

The instrument used in the study was a questionnaire which constituted both structured and

unstructured items. The instrument was developed and discussed by different experts for

validation. The questionnaire will be administered to the respondents in Religions places of

32
worship in Eastleigh by the researcher with the help of research assistance. Data from the

questionnaires was coded and categorized according to the objectives tested.

1. Observation

This technique will be used in the data collection. This will permit the researcher to get a

personal feel of the situation as well as to understand the interpretation of the Christology and

implications involved in relationship between Christians and Muslims. So in this technique the

researcher will not depend on the respondents to gives the information needed. Peter (1994:65)

emphasizes that “you have to gain that information yourself by your own observation which can

be both controlled as well as uncontrolled both participate and non-participants”.

2. Interview

This involves the researcher having a face to face discussion with people he thought and

regarded to have adequate knowledge of the subject. This method was chosen because it

provided in depth data which is not possible to get using for example questionnaire, since more

information could be got using probing questions. In this study, interview placed questionnaire

under circumstance where the responded is the key person to the interpretation of Christology:

implication for Christian-Muslim relations in Eastleigh.

In-depth interview guide according to Taylor and Bogdan as cited by Kumar, (2014), is a

repeated face-to-face interaction between informants and the researcher directed towards

understanding informant perspectives on their lived experiences or situations as narrated in their

own words. Kiprop et al., (2016) postulated that many people are willing to communicate orally

than in writing and they would provide data more readily and fully than on a questionnaire. From
33
this understanding therefore, the researcher will be able to encourage informants and probe them

deeply into a problem. In order to obtain qualitative data on Christians-Muslims Interpretation of

Christology and its implication on Christians- Muslim’s relationship, the researcher will have

administered an in-depth interview guide to religious leaders and elders who has deeper

information. Interview guide was in three parts: - (a) Welcoming note, (b) Outlining the purpose

of the study (c) Structure of the interview (See Appendix 3).

3. Questionnaire

This is a mean used for collecting primary data during field survey in few Religious places in

Eastleigh and its environs which are Churches and Mosque. The questionnaires will be

administered to obtain information from selected person. The questionnaire will only be given to

respondents who can give relevant information focused on the study as prior determined by the

researcher. Both open ended and closed ended questionnaires will be designed and used by the

researcher himself.

Advantage of the questionnaire is that it generates a considerable amount of data at a

comparatively low cost in terms of time, money and effort. It also allows for uniformity in the

manner in which questions are asked and makes it possible for the responses to be comparable

across respondents (Oso & Onen, 2009). Disadvantage of the instrument was that it does not

allow face to face or two-way communication with the researcher. The researcher therefore was

not in a position to clarify the meaning of responses of inadequately understood questions. To

overcome this, the questionnaire was piloted with a sample of the seven schools that did not

participate in the study, to determine the strengths and weaknesses of the question items used and

necessary corrections were made. The researcher used questionnaires to gather large data from
34
 many respondents. Attitudes, opinions, feelings and perceptions of the respondents will be

collected using the questionnaire.

Data will largely be collected through questionnaires as it has higher percentage of

confidentiality as the name of the respondents were not needed thus able to express themselves

freely. The format for respondents involved both the open ended and closed ended questions.

3.5. DATA COLLECTION TOOLS AND PROCEDURES

The data collection procedure used to collect data is influenced by the research instrument used

(Tromp, 2006:170). In this research work, the questionnaire will be used as shown in appendix

A. The instruments will be distributed to the respondents through research assistant and

researcher himself. The assistant or researcher to collect the form with completed information

after the given response time was over.

In order to determine the interpretation of Christology and its implication, a standardized

questionnaire will be designed. The questionnaire will be used to collect information related to

Interpretation and Implication of Christology both at the Christianity and Islamic. The

questionnaire will have both open-ended and close-ended questions for response. The

respondents will provide self-reporting information on their observations.

The data collection instruments will be spread across different churches and Mosques within

Eastleigh town. This will boost the reliability of the data. This is because it will be spread across

all selected Churches and Mosques’ depending on their population on equal percentages. Those

with higher population will be allocated more respondents. The instruments will be designed to

35
 enhance easier and reliable data collection ensuring that respondents answer without researcher’s

interference.

3.6. DATA ANALYSIS PROCEDURES

Data will be analyzed by the researcher based on the interpretation of Christology and

implication of the interpretation that will be raised from observation made, the questionnaire and

interview guides. Employing different methods of analysis will help in drawing sound

conclusions. Data crowed will be clearly arranged to facilitate easy analysis and interpretation.

Once the questionnaires were collected, the notes taken in interviews and the information from

focus groups, they will be numbered and sorted out for incompleteness and then coded. The

responses will be analyzed by employing qualitative descriptive data set to summarize the raw

materials collected from the field using a frequency tallying of the SPSS version. The same were

interpreted and presented through figures and tables as well as narratives.

Collected data will be analyzed using qualitative and quantitative methods, which will be done

after daily data collection is edited and coded before storage. Both Quantitative and qualitative

data analysis is to be carried out to aid in better interpretations of Christology. Therefore, data

analysis will be through descriptive statistics for all quantitative data. Descriptive statistics will

be utilized to investigate and explain the association between variables in the sample (Satake,

2015). Descriptive analysis is necessary for the investigation since it gives data summary,

account and interpretation of situations during the study period. Descriptive statistics will be

utilized to analyses various items in the questionnaire which into frequencies, percentages,

means, and standard deviations.

36
 Computer software (SPSS 23.0) is to be utilized to code, enter and analyses results of the study.

Qualitative data is analyzed via a content analysis approach whereby a thematic content analysis

will be utilized and feedback presented in a narrative form. According to Aljailan (2012),

thematic analysis is qualitative approaches which analyze classifications and illustrate patterns

(themes) that emerge from the data. Yin (2014) argues that thematic analysis provides the

opportunity to understand issues from a wider perspective. Consequently, data related to

participants’ views, attitude or feelings, as is the case in this study, will be best handled

thematically.

To test for the hypothesis at 95.0% confidence level, inferential statistics will be used. In

determining implications of interpretation of Christology on Christians- Muslim relations, a Karl

Pearson correlation will be used. According to Kumar (2014) Correlations technique is applied to

determine the association between a dependent variable and the independent variables.

Qualitative data from open-ended questions and interview guides outcomes will be analyzed

thematically to aid in grounding the phenomenon. Some data from the questionnaire that might

not be quantified and quantitatively analyzed, descriptive statistics involving means, standard

deviation, frequencies and percentages will then apply to summarize the data. While outcomes

for data which cannot be quantifiable are to be presented via direct quotations, excerpts and

narrations.

3.7. ETHICAL CONSIDERATIONS

The meaning of Ethics is a rule governing a profession. Kumar (1996: 120) say that all

profession is governed by a code of ethics. In some institutions, measures are taken against those

who don’t abide by the guidelines. Many research bodies have evolved a code of ethics
37
separately for research which researchers have to follow and which the researcher followed

during this research.

The researcher will have sought permission for carrying out the study from the Postgraduates

School of St. Paul’s University of Kenya. The researcher had the first obligation to the subjects

by getting their informed consent consistent with the principle of individual autonomy. The

researcher will be open and honest in dealing with the respondents and will neither exploit the

respondents nor breach the principle of informed consent and voluntary participation.

The researcher took all reasonable measures to protect subjects physically and psychologically.

The researcher was ready to intervene even at the cost of the study to protect the subject.

Research study is required to improve the conditions of the relevant people on the ground

(Kumar, 1996: 150). Therefore, it was necessary and polite to ask for informed consent from the

respondents before you start asking them any questions as regard to your research. Before the

beginning of collecting information, the researcher considered the relevance and usefulness of

the research undertaken. The following was put into considerations: -

a) Beneficence

Beneficence refers to promoting good for others (Bell, 1997). All the information received and

decisions that the researcher made had potential to positively affect others. Ideally the finding of

the research would contribute greatly to positive growth and development of the Christians

Muslim relation. The primary responsibility of the researcher was to protect the dignity and

promote the welfare of the respondents.

38
 b) Justice or fairness

Fairness involves providing equal treatment for all people (Bell, 1997: 70). The researcher

treated all respondents fairly and equitably regardless of age, gender, race, ethnicity, disability,

socioeconomic status, cultural background, or religion. The respondents were treated as the

researcher would want to be treated under similar circumstances.

c) Fidelity

Fidelity is being faithful, dependable and conscientious (Bell, 1997: 60). The researcher was

ready to be faithful, dependable and took professional responsibility by making honest promises

and honored commitments to the respondents. The researcher will accept responsibility for

actions and inactions and avoided shifting blames or making excuses but acted with integrity.

d) Autonomy

Autonomy is promotion of self-determination or the freedom of the respondent to choose his/her

own direction (Kumar, 1996: 100). Respect for autonomy entails acknowledging the right of

another to choose and act in accordance with his or her wishes. The researcher will respect the

right of respondents on choosing and answering the questions on the questionnaire.

e) Focus group discussion

Focus group discussion will also be actual for this study where ten church leaders participated where

every group comprised of five respondents both men and women. Forty respondents Christians Muslims

to contributed in the group discussion from both Christians and Muslims where the 8 groups had a

representation of twenty Muslims and twenty Christians.

39
 f) Non- Maleficence

No-maleficence means avoiding doing harm which includes restraining from actions that risk

hurting the respondents (Kumar, 1996: 98). The researcher has a responsibility to avoid engaging

in practices that cause harm or have the potential to result in harm. Through the commission or

omission, the researcher strived to benefit the respondents and at the same time took care to

ensure that the potential for damage was eliminated or minimized to the greatest extent possible.

g) Confidentiality

Kumar (1996: 120) says sharing about respondent with others for purposes other than for

research is unethical. Before any dialogue with each respondent individually, the researcher

assured them of confidentiality. It was explained to them that their names would not be taken so

that the information could remain anonymous, hiding its source. The information given by the

subjects will be treated with a lot of privacy and confidentiality. The result will be owned by the

St. Paul’s University of Kenya and can be accessed at the university.

3.8. Conclusion.

The research location as Eastleigh and its environs; in Nairobi county, it is approximately 20

minutes drives from Nairobi City it is known with diverse business activities and religious

activities. However, the population of Muslim in Eastleigh is higher than Christians. Research

instruments were interviews, questioners, focus discussion group and personal observation. Data

analysis by the researcher based on the main methods that were raised from observation made,

the questionnaires and interview guides. This was then presented descriptively.

40
CHAPTER FOUR: DATA PRESENTATION AND ANALYSIS

4.1. Introduction

This section is about the description and analysis of basic data obtained from the sampled sets of

respondents comprising of sheikhs and church leaders and the followers of Islam with those for

Christianity. Data is analyzed according to research questions formulated for this study.

4.2. Demographics of respondents.

The section presents the demographic characteristics of the respondents who were drawn from

both the Muslims and Christians. The identification of the population and demographic

characteristics helped to provide better understanding of the respondents sampled.

4.2.1. Gender of the Muslims respondents.

The research sought to establish the gender of the Muslim respondents who took part in the

study. Data was obtained and analyzed in Figure below. As indicated in figure 4.1, majority 40

(58.6%) of the respondents were male where 10 were sheiks/Imam and 30 followers, while the

rest 15 (41.4%) were female. From the findings it was clear that most respondents in Islam were

men.

Figure 4.1: Gender of the Muslim respondents.

41
4.2.2. Gender of Christian respondents

Subsequently the researcher had established to sought out gender respondent of the Muslim
respondents the research found it best to also do the same for its Christian respondents.

Figure 4.2: Christian Gender

Christians Gender

Females’ males

Males 65%
Females 35%

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47
APPENDIX. 1

BUDGET Tentative Budget data collection

The study budge will as follow:

NO PARTICULARS COST PER UNIT TOTAL COST

1. Printing paper, printing and photocopying 20 X 400 8,000

2. Transport from Bondo to St. Paul’s University 4 X 1800 7,200

3. Transport to Eastleigh 5 X 200 X 2 2,000

4. Research assistance 4 X 500X2 4,000

5. Lunch 4 X 400 X 3 4,800

Total 26000

48
Appendix 2: A Map of Eastleigh-Nairobi Kenya Showing a study Location

49
The Map was adopted from: http//www.maplandia.com/kenya/nairobi/Eastlei

Appendix 3: QUESTIONARE FOR MUSLIMS

Section A: Personal Information.

Gender: Male [ ] Female [ ]

Position: Sheikh [ ] Follower [ ]

Section B: Classical Islamic Teaching

1) Which sect do you belong to?.

Sunni [ ] Shia [ ]

2) From which school of thought.

Hanafi[ ] Maliki [ ]Shafii[ ] Hanbali [ ]

3) What does the Injil say on the Character and Missions of Jesus Christ??
50
 4) Was the Injil corrupted or True?

Yes [ ] No [ ] Not sure [ ]

Section C: Interpretation of Christology as Perceived.

1. Who is Jesus Christ?

From the Quran:…………………………………………

From the Hadiths…………..

2. Was Jesus sinless according you?

3. Describe Jesus' birth?
4. What were Jesus' intentions?
5. Was Jesus the Son of God?
6. Did Jesus die and resurrected?
7. Was Jesus Christ crucified?

Section D: The Implications for Christian Muslim Relations.

1. Do you believe your interpretation of Christology or the personalities and missions of

Jesus has a negative impact on your relationships with Christians?
2. How do you feel about Christians' perceptions of Jesus Christ?
3. How is Jesus' status as the Son of God viewed by Muslims?
4. Is Jesus a possible bridge for ties between Christians and Muslims?
5. How can we use an understanding of Muslim Christology to foster understanding
between Christians and Muslims?

Appendix 4: QUESTIONNAIRE FOR CHRISTIANS.

Section A: Biographical Data.

Gender: male [ ] female [ ]

51
Position: Pastor [ ] member [ ]

Section B: Interpretation of Christology as Perceived.

1. Who is Jesus Christ?

Scripture: ………………………………………………………………………………..

2. How was Jesus born?

3. Was Jesus sinless according you?
4. What was main purpose Jesus Christ?
5. Was Jesus a prophet like Muhammad?
6. Did Jesus die and resurrected?
7. Was Jesus crucified?

Section C: The Implication for Christian Muslim Relations.

1. Do you think your relations with Muslims are affected as a result on the Interpretation of
Christology or Personalities and Missions of Jesus?
2. What is your take on Muslims view on Jesus Christ?
3. What is the Christians interpretation of Jesus as Prophet of Allah (God)?
4. Can Jesus be used as the gap for Christian Muslim relations?
5. How can we Interpret Christology by Muslims be used as a bridge for Christian Muslim
relations?

52