Christology argument Presentation ppts..

it is about Christology

1. CHRISTIANS AND MUSLIMS INTERPRETATION OF CHRISTOLOGY:
IMPLICATION FOR CHRISTIAN-MUSLIM RELATIONS

2. Dedication
I am pleased to give special dedication to my
parents, Brothers, sisters, Friends and
Sons/daughters in faith especially Masinde who
Muslim by birth and converted to Christianity.

3. ABSTRACT
EastleighinNairobiCountyisknownforitsbusinessandasa
seriousreligioustownbutcurrentlythereispopulationincrease
ofMuslimsandChristians.Theunderstandingofdoctrineof
ChristologyandpersonalitiesofJesusbybothMuslimsandthe
Christianshaveattractedattentionoverthecenturiessincethe
birthofIslam.TheforefatherofIslam,Muhammad,whoreceived
theQuraninformofarevelationfromAllahthroughangel
Gabriel,developsthegroundbreakingunderstandingofJesusas
hewasviewedandseenduringhistime.Differentinterpretation
ofChristologybyMuslimshasaffectedChristianMuslim
relation.Conflictingandinsultinglanguagehasbeenusedin
discussionsinvolvingpersonalitiesandmissionofJesus,thus
causingtension.Thestudysoughttoanswerthefollowing
researchquestions:WhatistheclassicalIslamic/Christians
teachingonChristology?

4. ABSTRACT CONT.
•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.
•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?.
•The researcher was able to 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 was conducted main Eastleigh.
•The method for data collection was open ended questionnaires
delivered through paper and pencil method.

5. 1.0 INTRODUCTION (CHAPTER ONE)
Thethesisintroductionconsistsofthe
backgroundofthestudy,statementofthe
problem,aim/PurposesofStudyandobjectives
ofthestudy,hypothesis,rationale,delimitation,
methodologyanddesign,theoreticalframework
andthereviewofliterature,summary,and
conclusion

6. 1.1. Background of the Study
•Theinterpretationofthistheologicaltermof
ChristologybyMuslimsisaboneofcontentionin
theirrelationwithChristians.Sincebothfaithhas
knowledgeonpersonalityChrist.
•IntheHolyQuranJesusisstatedtoas"NabiiIssa"
andisseenasaprophetjustlikeanyotherprophet
thatexistedinIslam.
•ThePersonalityofJesusisthekeyinbothIslamand
Christianityandasaresultthetwofaithshavegot
differencesininterpretationofChristologyandalso
thishasimplicationsintheirrelationship.

7. •DisputesthehighernumberofChristiansandMuslim
thereareseveralbeliefanddoctrinethatbringsthem
togetherexceptthedoctrineofChristologyhasraised
toomuchdisagreement,confusionandclashoverthis
tworeligiousandiscausingrelationsbetweenthese
twofaiths.
•AccordingtoDouglasPrattthedifferentreligious
ideologieshavecreatesunresolvedmisunderstanding
andthinking.

8. •MuslimstalkingaboutPersonalitiesofJesusamong
Christiansdoesnotobtainapositivereceptiondueto
thewayheisunderstoodinthetwofaiths.
•ThisisclearevidencethatMuslimsarestill
strugglingwiththepersonalities,andMissionsof
JesusChrist(Christology).
•ChristianityconsidersJesusChristas"TheSonof
GodalsoisseenKelvinGatua'sstudy,andsaviourof
theworld"inChristianitytheseinterpretationis
centraltotheChristianscripture(Mark.1:1).

9. .
•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“
•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. He argues
that for centuries Christians rejected Islam as a
religion and rejected Muslims as people of good
faith.

10. •Beaumont'sworklacksthissideofthediscussion
fromChristiansbecausehefailstopresentanIslamic
ChristologyinwaysthatChristianswillappreciate.
•itisgoodtonotethatAskarisuggeststhatdiscussion
betweenChristianityandIslamisthebestwayto
solvetheirontologicalstandoff..Hepointsoutthat
JesusChristasamutualsymboldirectsbothreligion
tothetrueGodtheyseektoserve.
•Christians,JesusChristisaphysicalappearanceof
Godandhencepointstohimselfastherevelationof
Godtohumankind.

11. •TheChristianstorymustnotbeoverruledwhen
engaginginChristian-Muslimdiscussion.
•SomescholarswhofocusonChristologyproperincline
todemonizetheIslamicview.Othersfocusonthe
ChristiansappearanceofChristtoMuslims(Beaumont
2005).Someresearchersfailtoprovideanequal
platformwhereeachtraditionrelatesitsownstoryabout
thelifeandmissionofJesusChrist.
•Islamicfaithconsciousness,Jesusispartofthelineof
prophecy;toseehimasanadoptedprophetmightpose
challengestoChristians.
•ChristiansseeMuslimasthreattotheirfaithsince
ChristiansarguesthatMuslimshatesJesusChrist.

12. 1.2. Statement of the Problem
•ChristiansseeJesusChristasthe"SonofGod"andsaviorofthe
worldbutMuslimsviewthatasshirkandblasphemy.,.Christians
arguethatMuslimsmistookJesustobeaprophetwhichtothem
Muslim'sarecompletelywrong.
•Mostimportantly,theillustrationabovepresentstheencountersof
claiminChristian-Muslimdifferentthoughtsonrelationson
Christology.
•Sincebothreligionshavestruggledtodefinetheirbeliefagainst
differentdesecrationsandheresiesandviewthemselvesasthesole
possessorsofexclusivetruthsaboutJesusChrist,againstthis
controversy,howcanoneengagethesetwofaithstraditionsin
effective,positiveandconstructivediscussionsonChristology?

13. 1.3. Aim of the Study
•How can we engage these two faith to accept each
religious interpretation of Christology and shared
the same values they learn from each other for
peaceful relations among these two faiths
communities?
•The questions which was of great concern here
were: 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?

14. 1.4. Objectives of the Study
•ToexaminingclassicalIslamicinterpretationson
Christology?.
•ToassessingthecontemporaryperceptionofChristology
inEastleigh.
•ToexploringtheimplicationofChristologytoChristian-
Muslimrelations.

15. 1.5.Research Questions.
1.WhatistheIslamic/Christianinterpretationson
Christology?
2.HowhasthedoctrineofChristologybeeninterpreted
byMuslims/ChristiansinEastleigh?
3.Whataretheimplicationsofinterpretationof
ChristologybyMuslimsonChristian-Muslim
relationsinEastleigh,NairobiCounty?

16. 1.6. Hypothesis of the Study
•ThehypothesisofthestudywasthatChristiansand
MuslimsInterpretationofChristologyhas
ImplicationsonChristians-Muslimrelation.

17. 1.7. Justification and Significance of the study
•ChristiansandMuslimsInterpretationofChristologyandits
Implicationwereinspiredbytherigiditythatwasalways
witnessedbyresearcherwheneverChristologyisdiscussed.
•WhenaMuslimmentionsChristologyinthereMuhadhara,
ChristiansdonotcomprehendhowtheyareidentifiedtoJesus,
andthisisalsothesamewiththeMuslimswhentheyseehow
ChristiansrecognizepersonalityofJesus.
•ThestudywasofgreatbenefittobothMuslimsandChristiansin
Eastleigh.
•ThisstudyhelpReligiousleadersandmembersinsolvingthe
crisisofChristologyandacquirepeacefuldiscussionthrough
teachings.

18. 1.8.Scope of the study
•EastleightownistheplacewehavesomanySomalia
MuslimandalsoitisknownforHisbusiness
activitiesdonebySomaliaMuslimsthatownsmany
businesses.
•Theparticipantsofthisstudywerereligiousleaders,
peoplewhoserveinchurches,mosquesandthe
ordinaryfollowersofChristianandIslamreligions.

19. 1.9. Limitation and delimitations of the study
•Christology covers diverse theological issues in Christian
theology, where one can find himself not able to
comprehensively addressed theological issues (E.g:
Eschatology and Soteriology) that form the great mission for
Jesus Christ and why He come over to this earth.
•Researcher was a Christian theologian, and definitely a
Protestant Christian though one may find traces of loyalty to
the given Christians faith in the study.
•The availability of samples especially the religious leaders was
challenging due to the nature of their duties and
responsibilities.
•Some respondents were not willing to participate and others
withdraws in the research process due to their own reasons.

20. Conclusion
•Its implication for Christian-Muslim relations in
Eastleigh, Nairobi County.
•The purpose of this research was to add the
knowledge on the Christians-Muslim interpretation
on doctrine of Christology.
•It has tried to elaborate objective, and the tool the
researcher will use to analyze the finding from the
field.

21. CHAPTER TWO: LITERATURE REVIEWS
Introduction.
•Theliteraturethatispresentlyavailableregarding
doctrineofChristologyisvastanditprovidesmultiple
understandingofChristianandMusliminterpretationof
Christology.
•Thischapterhasbeendividedintosections,which
include:DefinitionofChristology,traditionalBiblicaland
QuranicunderstandingofChristology,Thepersonalityof
Jesus,Jesusas“SonofGod”inChristianityandIslam
andit’ssignificant,Implicationsofdifferentinterpretation
onChristian-Muslimrelations,ResearchGap,
TheoreticalframeworkandConceptualFramework

22. 2.1.Definition of Christology
•"Christology" in the Christian context, it means the study of
the personality and mission of Jesus Christ.
•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. study
•Christology is the study about the personality of Christ, His
Life, ministry and ration to holy spirit 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?

23. 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. "
•For Peter, replied Jesus is the Christ, while others He was
the son of the living God.
•In the introduction, Mark draws continuity between
Jesus and God's previous activities in the world
(Mark.1:2-3). "
•Mark's Mark quotes Isaiah 40:3, which is a strong pillar in
the Old Testament (OT) prophetic narratives.

24. •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.
•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.
•In the introduction, Mark draws continuity between Jesus and
God's previous activities in the world (Mark.1:2-3).
•"Mark's Mark quotes Isaiah 40:3, which is a strong pillar in the
Old Testament (OT) prophetic narratives.
•In the Gospels, Jesus expressed the relationship between
himself and God in a "Father Son" kind of relationship.
•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.

25. •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.
•Christian-Muslim interpretation of Jesus as "son of God"
is one of the biggest stumbling blocks in Doctrine of
Christology.
•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.

26. 2.3.Understanding of Christology by
Muslim
•If Christology is important part of Christian theology, then can
the concept of an "Islamic Christology" be theologically
acceptable.
•In addition, the Quran contains narrative about Jesus Christ
that holds center portion in Christian's theology and Faith.
•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 In Islam, Jesus is believed to
be the second last prophet and messenger of God.
•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 948 times, and 35 times as the first-
person.

27. Research Gap
•All the research which has been done did not explain clearly
Christology doctrine in terms of relation but in terms of
dialogues and few that has been done does not elaborate the
interpretation but handles personality of Jesus alone.
•Many researches about Christians and Muslims Interpretation
of Christology and Its implication towards each other
especially in Eastleigh have not been done.

28. Theoretical framework
•Interreligious hermeneutics will be of great help in understanding
Christians-Muslims interpretation of Christology and its implication
for Christian-Muslim relations. 2
nd
Vatican council for interreligious
discourse a secretariat for non-Christians was instituted by Paul 6
th
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.
•Martha Fredrik’s (2005:105), interreligious hermeneutics can either
be intensive on “Interpreting the Texts” or “Interpreting the
Encounter with ‘the other religious’
•Interreligious hermeneutics theory generally applies to the
understanding of one’s religious practices and traditions as relating
to another

29. Conceptual Framework
Christians-Muslims
Relation
Dependent Variables
Understanding of
Christology by
Christians
Interpretation of
Christology by
Muslims.
Implication of the
doctrine of Christology
among Christians and
Muslims.
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.

30. Research Methodology and Design
Thisdissertationreliedonsomelibrary-basedandfielddata
materialsasitsprimaryandsecondarysourcesofinformation
suchasbooks,collectingdatausingquestionnaires,interviews
andfocusgroupdiscussion,journalarticles,dissertationsand
researchpapers,bibles,Quran,commentariesanddictionaries,
newspapers,andotherinternetresources.Therationaleforthe
preferenceofthismethodologyisvalidatedbothbythenatureof
thisdissertation(thisisnotasocialscienceresearch),relevant
andreliableinformationrequiredforthis.

31. Research Design
Constructquestioners'thathelpedsolicitthedesiredinformation
Identifyeffectivelytherespondentsthatwassurveyed
Identifythemeansbywhichthestudywasconductedeg
interviewwherepossible,observationsfocusgroup
Summarizethedatainawaythatprovidesthedesigned
descriptiveinformation.
ThestudypurposivelyselectedalltheMuslimleadersand
followers,andChristianleadersandChristianfollowersto
participateinthestudy.TheChristiansandMuslimswere
selectedratiobecausetheyareequalaffectedbytheInterpreted
ofChristologybybothhencewerebetterplacedtogivetheir
opinions.

32. •The sample population was drawn from both
males and females including youths and cut
across all the churches and Mosques with
specific area of Eastleigh. Figure represent
number researcher was able to use
Group Christians Muslims Total
Sheikhs/Imam. 10 10
Pastors/Clergy 15 10
Women 10 15 30
Men/Youth 35 20 50
Elders 10 20 30
Total 70 65 135

33. •The questionnaire was administered to the
respondents in Religious places of worship in
Eastleigh.
•Data from the questionnaires was coded and
categorized according to the objectives tested set.
•The researcher analyzed data on Christology,
incorporating observation, questionnaire, and
interview guides, using various methods for sound
conclusions and clearly arranging data for easy
interpretation.

34. •The study analyzed collected data using both
qualitative and quantitative methods to
understand the interpretation of Christology
by Christians and Muslims. Descriptive
statistics were used for quantitative data,
providing a summary and interpretation of the
study period, including frequencies,
percentages, means, and standard deviations.

35. summary
•The research focused on Eastleigh, Nairobi County,
known for diverse business and religious activities,
with a higher Muslim population than Christians.
Data was analyzed using interviews, questionnaires,
and personal observation.

36. CHAPTER FOUR: DATA PRESENTATION AND ANALYSIS
•This chapter analyzes data from sheikhs,
church leaders, Islam and Christians followers,
focusing on research questions formulated for
this study.
•The section details the demographicsof
respondents from both Muslim and Christian
backgrounds, aiding in a better understanding
of the sampled population.

37. Gender of the Muslim respondents
M
60%
F
40%
Female 40
Males 60
F 35%
M 65%
Gender of the Christians respondents

38. •The researcher analyzed classical teachings
about Jesus, primarily based on Quran and
Hadiths, focusing on the life and person of
Jesus as stated in these texts.
•Group of Islam.
Sect Respondents Percentage
Sunni 45 75%
Shia 10 16.67%
others(Ahlulsuna) 5 8.33%
Total 55 100%

39. •4.3.2.The personality of Jesus
•The researcher found that Muslims view Jesus as a prophet
like Muhammad, but disagree with Christians' views on Jesus
as the son of God.
•Christians hold a 76% belief in Jesus as son and God, 18%
believe Jesus is a savior but not God, and 6% believe Jesus is a
Holy man.
•Muslims view Jesus' resurrection differently from Christianity.
Most Muslims believe Jesus did not die but ascended to
heaven alive, while a minority believe Jesus was exchanged
with Judas, and Allah is the one who ascended with Him.
•49 of 55 Muslims says Jesus didn’t die while 7 of 55 says
Jesus was exchanged with Judas.

40. 4.4.The Contemporary Perception of Christology in Eastleigh
•The researcher's contemporary understanding of Christology
in Eastleigh is influenced by Quranic and Hadith teachings.
•Many Islam respondents believe the gospel was corrupted
with Jews, as Sheikh Muhammad Ali stated. Jesus confirmed
the Law of the Torah, which God gave him as the injil or
gospel. This gospel was a guide for righteous feared God,
following the Torah given to Moses, Noah, and Abraham.
•The majority of Muslims believe the injil is corrupted, with
91% believing so, while 2% say no and 9% are unsure.

41. 4.5.Jesus in the Quran.(Islamic Teachings on Jesus)
•The Quran provides diverse references to Jesus, including
as the Messiah, Isa bin Maria, Prophet (Nabii Isa), and
others.
•Sheikh and Imam assert that Muslims derive their
teachings, doctrines, ethics, and culture from the Quran.
•The Quran details Jesus' birth, childhood life, and
unrecorded miracles.
•Despite not indicating Jesus' death, Muslims believe he was
Muslim due to his worship of God and adherence to the
orthodox path.
•The Holy Quran simplifies the virgin birth in Sura19
(Maryam) and portrays Jesus as an untainted boy, a servant
of God, and a prophet who followed the orthodox path.

42. The personality and divinity of Jesus.
•The Quran portrays Jesus as a prophet rather than God or
Son of God, as stated by Imam Muhammad Abdi.
•The trinity, as the basis of the Christian faith, is not
acceptable, as it contradicts biblical teachings.
•Christians believe Jesus was not crucified, but someone
resembling him was made to act like him.
•However, Muslims believe Jesus was never crucified, and
there are various interpretations about his crucifixion.
•Some Muslims believe Jesus died and rose from the dead,
while others believe he will return to rule and take those
who obey him.

43. Jesus was born of a virgin;
•The Virgin Birth of Jesus is a significant doctrine in both
Christian and Islamic faiths.
•According to the Quran, the angel Gabriel revealed Jesus as a
messenger from God, and Mary, who had never known a man,
was unable to have a son.
•The Lord wished to appoint Jesus as a savior for all men, and
no one could question this decree. However, Christians argue
that rejecting the virgin birth implies rejecting Jesus'
blamelessness. Islam and Christianity both support the Virgin
Birth, but in different contexts.
•Muslim youths disagree with the majority's belief that Jesus
was not God, but rather a son of Mary, who took Adam's
nature. The Quran supports this, stating Jesus was
strengthened with the Holy Spirit.

44. Jesus Death and Resurrection.
•Muslims believe Jesus was never crucified, while
Christians question his death.
•Muslims are uncertain, as some believe Jesus was
replaced with another deceased person.
•Christians, on the other hand, believe Jesus died and
resurrected, forming the foundation of their faith.
•This debate between the two faiths is contentious.

45. Jesus from the Hadiths.
•The researcher studied the Quran and Hadiths, focusing on
Jesus and Prophet Muhammad's teachings.
•They discovered Jesus will be a perfect rule in the second
coming, removing non-Muslim taxation.
•However, the hadiths predict Jesus' death and resurrection,
destroying antichrist and other religions. Jesus will wear a
light yellow garment, live on earth for forty years, and be
judged by Muslims.
•Sheikh Muhammad Ali narrates that Jesus, a prophet between
Sheikh and Jesus, will descend to earth, fight for Islam, break
the cross, eradicate swine, and abolish jizyah. He will perish all
religions except Islam, destroy the Antichrist, live on earth for
forty years, and die. Muslims will pray over him

46. Implications to Christian Muslim relations
•Different interpretations of Christology affect Christian-
Muslim relations.
•• Muslims view Jesus as a prophet, not a son of God, while
Christians view Him as God and the Son of God.
•• Christians believe Jesus was crucified, while Muslims deny
this.
•• This disagreement weakens the relationship between
Christians and Muslims.
•Majority of respondents (74%) believe the interpretation of
Christology by Muslims has implications on Christian-Muslim
relations.
•• Muslims, however, view Christians' interpretation of
Christology as wrong and sinful.

47. Conclusion.
•Interpretation of Christology in Islam and Christianity
•The interpretation of Christology by Muslims and Christians is
complex due to differing teachings from the Quran and
hadiths, and the lack of understanding among individuals.
Women, particularly in Islam, often struggle with
understanding Christology, while women in Christianity have a
greater understanding of the Bible. Understanding these
differences is crucial for better understanding and respecting
each other's beliefs.
•Christians understand Jesus from the Bible. Misinterpretation
occurs when discussing Christology.

48. CHAPTER FIVE: CONCLUSION AND
RECOMMENDATIONS .
•The chapter summarizes the study's findings, which
align with the literature review, and discusses the
alternate hypothesis that Interpretation of
Christology by Muslims and Christians in Eastleigh
affects Christian Muslim relations, along with
recommendations and conclusions.

49. 5.1.Conclusion.
•The study in Eastleigh examined Islamic interpretations of
Christology, contemporary perceptions in Eastleigh, and its
implications on Christian-Muslim relations through interviews,
group discussions, and questionnaires.
•The discussion highlights the growing conflicts in Christian-
Muslim relationships, highlighting the need for new ways of
discussing Christology. It proposes Christian-Muslim relations
on Christology as an exercise in learning, aiming for mutual
learning, understanding, and peaceful co-existence.
•The interest in learning from other religions involves openness
to discussing their beliefs, avoiding exclusivism, inclusivism, or
pluralism, and being open to listening to their opinions, as this
exercise in learning involves openness to diverse perspectives.

50. •Discourse between Christians and Muslims allows for learning
from each other's perspectives on Jesus Christ, clarifying
ideological biases and revealing common values. Comparative
theology and Ricoeur's hermeneutics on narrative identity are
used to address challenges posed by discourse as an exercise in
learning from and about the other.
•Islamic teaching on Christology aligns with Christianity, but
differs on Jesus' role as the Son of God and the Resurrection.
In Islam, Jesus is seen as the closest friend of Allah and a
supporter of Muhammad's prophethood. The question remains:
what morals does Qur'anic Jesus inspire within Islam and what
can Muslims learn from these values

51. •Muslims in Eastleigh perceived Jesus as a holy man, different
from Muhammad, based on Quran and hadiths, and as a
different prophet from Muhammad.
•The study explores the implications of Christology on
Christian-Muslim relations, revealing tensions between the
two faiths. Christians are accused of worshiping three gods,
while Muslims have diverse views on Christology. However,
both faiths offer common grounds for collective actions in
response to God and human flourishing, based on their
understanding of Jesus Christ in the Qur'an and New
Testament's Gospels.

52. Summary of Finding
•Islamic teachings on Christology reveal Jesus as the word of
God, born of a virgin and encouraged by the Holy Spirit. Jesus
is seen as a Judge who will die after destroying antichrist. He
was not crucified but was taken to heaven fleshly. Jesus is seen
as a messenger of God and a son of Mary, not the Son of God.
He will return as a just ruler and direct followers to
Muhammad.
•The study reveals that Jesus in Islam is viewed differently from
Christianity, with Muslims appreciating him as A prophet, while
Christianity views him as son of God and God. This has impacted
Christian-Muslim relations, leading to tensions and accusations
of corruption in the Bible. Muslims believe in Jesus but use him
to point out the corruption in Christianity, weakening the
relationship between the two faiths and causing fear among
followers.

53. Recommendation.
•The research aimed to learn Christianity and about Muslims through
a Christian-Muslim dialogical expedition. The methodological
framework guided the journey, but the goal had no ultimate end. It
opened new beginnings, pointing to other goals for further
consideration. Pratt's concept of starting at the end of one voyage
reflects this.
•The research study identified gaps in understanding the Personality
of Jesus among Muslims, focusing on sources like the Quran,
hadiths, and Bible. Future studies should explore topics like
matrimonial and family life, human rights, gender equality, creation
story, environmental issues, and chastity in Christian-Muslim
relationships. These areas align with social and moral principles of
Christianity and Islam, offering mutual opportunities for inter-faith
accomplishment.

54. Research on redemption and purification in Christian-
Muslim relations is needed for a more comprehensive
understanding, aiming to promote peaceful
coexistence.
END AND THANK YOU
GOD BLESS.