Course Credits
| Module | Name | ECTE Credits |
| Module 1 | Research Methodology | 8 |
| Module 2 | Living Islam | 8 |
| Module 3 | History of Islam | 8 |
| Module 4 | Christian-Muslim Encounters | 8 |
| Module 5 | Christian Witness and Engagement with Muslims | 8 |
| Module 6 | Qur’anic Arabic | 4 |
| Module 7 | Academic Writing | 0 |
| Mini Dissertation | 36 | |
| Total Credits | 80 |
The programme consists of six taught modules followed by a mini-dissertation. During their coursework students attend tutorial sessions, complete their reading assignments and submit reflection on their reading. At the end of each module, students write an essay (10 pages).
The coursework has six main modules that have a clear progression: beginning with a general introduction of Module 1: Research Methodology (for the study of religion), followed by Module 2: Living Islam which serves as an introduction to the key concepts and beliefs in Islam, and primary sources in Islam. Building on this foundation, Module 3 Islamic History provides an outline of Islamic history. Module 4: Christian-Muslim Encounters serves as a reflection on the previously covered material but specifically in the context of Christian-Muslim interactions. The coursework finishes with Module 5: Christian Witness and Engagement with Muslims, which explores practices and challenges of ministry among Muslims and Module 6: Qur’anic Arabic.
Once students finish with their coursework, they commence writing their mini-dissertation (60-62 pages/ 30,000 words) on an approved subject matter. The students are allowed to proceed with their mini-dissertation only upon (A) successful completion of all modules in the coursework with a grade of 50 per cent (pass) or higher and upon (B) successfully presenting and defending their research proposal. The student successfully completes the MTh programme after his mini-dissertation receives a grade of 50 per cent (pass) or higher from the internal and external examiners. Students should submit their dissertation worth 36 credits within a twelve months period. On completion of the programme, the student will have achieved 80 ECTE credits.
Course Breakdown (2025-2026)
| Date | Information | Deadlines | |
|---|---|---|---|
| 3 Jan 2025 | Induction | ||
| 6 Jan 2025 – 24 Jan 2025 | Research Methodology | 24 January 2025 | Research Methodology Essay |
| 27 January-25 August | Qur’anic Arabic | 25 August 2025 | Final Exam |
| 27 January 2025 – 31 March 2025 | Living Islam | 31 March 2025 | Living Islam Essay |
| 16 Apr 2025 – 25 Apr 2025 | Easter Break | ||
| 7 April 2025 – 19 May 2025 | Christian Witness and Engagement with Muslims | 19 May 2025 | Christian Witness and Engagement with Muslims Essay |
| 26 May 2025 – 21 July 2025 | History of Islam | 21 July 2025 | History of Islam Essay |
| 30 July 2025 | Thesis proposal submission | ||
| 4-6 August 2025 | Thesis proposal defence | ||
| 28 July 2025 – 25 August 2025 | Christian-Muslim Encounters | 25 August 2025 | Coursework hand-in |
| Summer break | |||
| 1 Sept 2025-1 September 2026 | Thesis writing | 1 September 2026 | Thesis Submission |
| 1 September 2026-15 December 2026 | Thesis examination | ||
Duration of the programme
The duration of the MTh program is 24 months with a two-week online intensive seminar on Research Methodology that counts as a residential conference.
Module Descriptions
Module 1: Research Methodology (BYB 813) – 8 Credits
Students will learn about Ninian Smart’s and his Seven dimensions of Religion. They will learn and critically examine the following approaches to the study of religion (and specifically study of Islam):
Historical approach, Textual approach, Sociological approach, Anthropological approach, Phenomenology of religion, Philosophical and Theological approaches, Confessional approach/ Christian approach to the study of Islam, and Empathetic approach to the study of religions/ Islam.
Module 2: Living Islam (BYB 814) – 8 Credits
Islam is the one of the fastest growing religion with over 1.8 billion followers across the world. Founded by Muhammad in the 7th century, Islam rapidly spread through military conquests, commerce, and efforts of missionaries and Sufi mystics. Its current significance goes beyond religion and culture to the sphere of politics, finance, and security, among others. It is thus vital to have a thorough grasp of Islam, its sources, interpretations, and expressions as well to be able critically evaluate the current implications and impact that this religion and its followers have in the world, and particularly on the Christian community.
This comprehensive course on Islam starts with the module on “Living Islam”. Students will examine the core beliefs and practices of Islam within their historical and cultural contexts. Understanding the foundational beliefs of Islam should be done in reference to its foundational sources (Qur’an and Hadith) and the role of reason. Islamic practices are explored by looking at the Five Pillars of Islam – Creed, Prayer, Fasting, Almsgiving and Pilgrimage. Special attention is given to the Islamic law – Shariah, and the “spiritual struggle” also known as Jihad. Students will also look into the diversity of Islamic expressions, whether it is in its Sufi or folk way, Islamist or other contemporary form. Students will have an in-depth examination of Muslim missionary efforts or Da’wa, conversion to Islam and blasphemy laws. This module concludes with a discussion on family life in Islam, the position of women, and slavery in Islam.
Module 3: History of Islam (BYB 815) – 8 Credits
This model covers history of Islam from its formative period (7th century) to the rise of European Empires (16th-19th centuries). The formative period is covered in the first four lectures starting with the pre-Islamic Arabia and its religious makeup – polytheism, Christianity and Judaism among others. According to Islamic tradition Muhammad declared himself to be a messenger of God who received a revelation from an angel Gabriel. He started preaching the religion of Islam, meaning “submission”, in his hometown of Mecca and then in the city of Medina. His preaching and ministry are divided into two periods – Meccan and Medinan, with the later period described as increasingly militant and expansionist. The rule of Muhammad’s first four successors is known as “Rashidun Caliphate” (the rule of “Rightly guided” caliphs). It is characterised by a rapid expansion but also internal division that culminated into the schism between Shias and Sunnis, a 1,400-year-old divide that rifts the Muslim community up till now.
The period of even further expansion happened under the Umayyads (661-750AD) and the Abbasids (750-1258AD). At its height the Umayyad Empire stretched from Spain to the Indus valley. It was then succeeded by the Abbasids, while Umayyads established themselves in exile in Cordoba, Spain. Meanwhile the Isma’ili branch of Shia Islam managed to establish the Fatimid Caliphate, its stronghold in North Africa (909-1171). The Abbasid Empire collapsed with the rise of Seljuk Turks who invaded Persia, and then captured Baghdad, the Abbasid’s capital. They also took over most of the Byzantine Empire in Anatolia. In response Pope Urban II launched the First Crusade (1095), which unravel in the series of Crusaders over the period of 11th-13th century. Meanwhile the Seljuk Turks were subsequently overridden by the Mongols who sacked Baghdad in 1258. Their political union with Seljuk Turks led to the creation of the Ottoman Empire. The Ottomans captured Constantinople, the capital of the Byzantine Empire, and dominated over Anatolia, the Mediterranean, North Africa, the Balkans, the Caucasus, the Middle East (except Persia). Their rapid expansion was halted at the “Gates of Vienna” in 1683. This module ends with the Rise of European Powers, Napoleon’s campaign in Egypt and Syria, and the rise of European colonialism in the Muslim world.
Module 4: Christian-Muslim Encounters (BYB 816) – 8 Credits
Islam in Africa, its historical complexity and diversity, will be discussed in the last module. Students will learn about Islam in its African context, how it was accommodated, developed and spread. An example of this will be Mali Empire, Kanem-Bornu Empire, and Sokoto Caliphate. Particular attention will be given to Christian-Muslim relations in Africa, and its current dynamics and interactions.
Students will also analyse the role of reformist movement and its key thinkers such as Jamal Al-Din Al-Afghani, Muhammed Abduh, Abul A’la Maududi, Hasan Al-Banna and Sayyid Qutb, among others. Their legacy and the growth of Islamist movements such as Muslim Brotherhood, Al-Qaeda and others will be discussed. Progressive thinkers in Islam and their role and impact will also be under scrutiny.
Understanding current events and world issues will be difficult without grasping the events that led to it. Encounters in the modern world will be discussed in the context of the Middle East where conflict in Israel has been the ongoing flashpoint, Iranian revolution and its legacy as a game-changer, as well as more recent conflicts in Iraq, Syria and Afghanistan. The second lecture on the encounters in the modern world will focus on Islam in the West and the unfolding process of Islamisation, often backed by the oil money from Saudi Arabia as well as other Muslim countries.
The final lecture is on Christian-Muslim encounters and dialogue. The rise of inter-faith dialogue and Scripture reasoning is case in point. There is also another aspect of this encounter, and this is to do with persecution of Christians in Africa, Middle East and Asia, that has been intensified in the recent decades.
Module 5: Christian Witness and Engagement with Muslims
The last module focuses on Christian Witness and Engagement with Muslims. It explores the current practices and challenges in ministry among Muslims, including different missional approaches and models. The module emphasises Spiritual Disciplines (prayer; fasting, reading the Bible, Christian fellowship and service) in the context of Christian Witness and Engagement with Muslims, helping students to grow and mature spiritually in challenging ministry contexts.
The module addresses theological and cultural issues pertinent to the engagements. The course equips students with knowledge, skills, and attitudes to reflect on the theological and practical foundations for Christian Witness and Engagement with Muslims. It also helps students to articulate and embody the gospel in the contemporary global context. It exposes the learner to the historical, theological, and practical knowledge relevant to engaging in ministry among Muslims.
The course exposes students to the history of Christian-Muslim engagement, e.g. discussing the expansion of Christianity and giving special attention to the major shifts in the history of twenty-first-century missions. It also covers the theological differences between Islam and Christianity through Biblical theologies of mission, the understanding of this mission and its various dimensions, and a practical application for Christian ministry in engagement with the Muslims. This involves mission praxes and new issues affecting the missions to Muslims.
Module 6: Qur’anic Arabic
This module provides a foundation in Qur’anic Arabic, enabling the students to read and write the Arabic script, to transliterate the Arabic words, to learn the Arabic vocabularies and grammar, and to serve as a base to enable advanced study of the language. After completion of this module students should be able to:
- 1.Transliterate the Arabic words.
- 2.Develop the ability to read many Qur’anic and other classical texts accurately.
- 3.Develop skills in analyzing the grammar features of Arabic texts.
- 4.Build Qur’anic Arabic vocabulary.
- 5.Learn how to translate some Arabic Qur’anic texts into English.