Different approaches towards the academic study, in universities, of Islam and Muslims

Importance of Islamic studies
Studying Islam, or in recent time studying Muslims, became very attractive around the World. After terrorist attacks on the WTC in 2001th Islam became most followed (in media) religion of our time. Together with other terrorist attacks, these events brought Islam in focus. Putting Islam in focus appeared new important questions relating Islam and Muslims.” Does Islam inspire terrorism? Are Muslims misunderstood? Is Islam misunderstood? One of motives for approaching Islamic studies are answers on these questions, especially on western universities. Studying Islam and Muslims, academics are trying to find important answers which can change perception of Islam, and moreover which can change the world. 
Modern studies versus traditional 
One of important approaches towards Islamic studies is an issue of modern and traditional approach. In dominant Muslims countries, Islamic studies are mainly (maybe even the only approach) taught via traditional approach. Traditional authorities, developed meanings, definitions, norms, are not coming into question. General meanings of Quran, purity of Prophet’s life, authenticity of the Quran and Hadith cannot come into question. Its main goal is missionary and serving the people and wider community. From the other side, western (UK) universities’ approach is modern one, and sometimes too modern for majority of Muslims. It can be described as analytical approach, without missionary interests. It aims to serve to an academic community or interest groups (state, security organisations) more than to serve wider community. Western universities are critical to any teachings of Islam and there are no closed or forbidden questions. This modernity (sometimes known among Muslims as orientalism) makes scepticism towards modern approach of Islamic teachings by many Muslims. The Siddiqui Report, from 2007, suggested that Islamic Studies at British universities failed to teach the essence of Islam. The report suggests that, to understand Islam and Muslims, Islamic studies must take into account contextualisation of the faith (Islamic) and Islam as living religion. ‘It is not only the believers but also the nature of their belief that deserves serious attention.’ (1)

Curriculum
In dominant Muslim countries and some European universities (the Free University in Amsterdam, the universities in Erlangen, Nuremberg, Frankfurt, Münster and Osnabrück, IRPA (Austria) and University of Sarajevo (Bosnia), Islamic studies are being taught from ‘inside’ perspective. (2) These universities offer disciplines (curriculum) of Fiqh, Aqedah, Tafsir, Hadith. The scope and aim of these teachings (curriculum) is to prepare students for professional position in Muslim communities. These curriculums tend to make no new meaning of Quran but rather they do carry forward already developed knowledge and information. Professionals who taught these modules are Muslims (mainly practical Muslim) who demonstrate their knowledge to students through collected information and through personal experience.  
Other western universities offer curriculums which are secular. They don’t offer classical Islamic disciplines. They don’t tend to make good believers. They don’t tend just to transfer already developed meanings of Islamic teachings, but rather they do offer modules based on analytical perspective and need, not on practical need of believers. They don’t tend to make chaplains, imams or teachers but rather independent intellectuals, thinkers or analysts. Such curriculums distinguish between religion as practical concept and religion as scientific concept. (3) Professionals behind these curriculums can be non-Muslims.  

Approaching Islamic studies without Arabic language
Approaching Islam with Arabic language, academically means understanding Islam in its deepest, most comprehensive and original meaning. The richness of Arabic language gives opportunity for new understanding of objectives of Islamic law. Many western universities which are offering teachings of Islamic studies have shortage of attention to Arabic language. Going through Islamic studies at undergraduate level without significant attention to Arabic language could mean poor understanding of Islamic teachings. This could lead that such graduates are not able to impose their religious authority on society. If universities offer Islamic teachings and produce cadre who doesn’t have influence on society, then we come to important question for whom and who is ordering Islamic studies?  

Who is ordering (calling) Islamic studies 
Introducing new studies at universities is, in general, guided by needs of society and academical need. The same should apply for Islamic studies. If Islamic studies are introduced on demand of politics or security agencies the outcome of the same could be wrong. Islamic studies cannot be politized or “privatized” in any way. If such case, Islamic studies would be under pressure and could result in further misunderstanding of Islam and Muslims. After 7th July 2005, Islamic studies became “under microscop” and some academics complained about government interference in their teachings and research. (4) On the other side, in Muslim countries, Islamic studies are sometimes (if not too often) being used (by state) to control mainstream understanding of Islamic thought. This could be the answer on ‘why Islamic thought is not being evolved and developed in the last century (s)’. The only guidance for introducing Islamic studies and new modules must be academically oriented and lead. 

Mapping Islamic studies 
There are different approaches toward Islamic studies in naming and in mapping of departments within British universities. British universities offer 1, 101 modules of Islamic studies (dates to 2010). The word Islam occurs 471 times in these modules. Islamic studies are taught under several different departments und just few are named Islamic studies centres or departments. (5) The studies are taught mainly under Middle Eastern and Arabic departments or Religious Studies departments (28%). Some significant number of modules in Islamic studies are taught under Politics (17%), History (16%), Sociology, Theology, Literature, Law, Art… (6) Most modules are represented at an undergraduate degree, 706 of them and 395 are at Masters level or 32% of all modules. Some modules are designed to suit beginners in studying Islam and Muslims, and some other modules require a prior knowledge in Islamic studies. This is mainly at Masters level, or MPhil, or PhD. 
The greatest provision of modules is at MA level.  Some significant number of postgraduate students come from overseas, precisely 44% are overseas students.  Relative `shortage` of home research students might be in relative lack of state funding especially for Islamic Studies. (7)

Defining Islamic studies 
There are different approaches to what Islamic studies are. What disciplines should be included in Islamic Studies and how much of traditional disciplines can be part of modern Islamic Studies? Robert Gleave, Professor at Exeter University, means: ”Islamic Studies must not be a vanguard for promoting moderate Islam to prevent other expressions of Islam becoming popular within the Muslim community. I do not see this as the role of an academic subject. (8) It appears that every university on its own is providing answers on these questions. This diversity of disciplinary approach appears as negative approach to Islamic studies, because it makes fragmentation and isolation of Islamic studies. Defining Islamic Studies depends on independence of itself. When British government designated Islamic Studies as strategically important it came with question of independence of these studies. Other possible question in defining Islamic Studies is the one of financing.  How much do they (financiers) influence on defining Islamic studies? Robert Gleave further says: “We need to have a self-defining conversation away from the pressures of people saying we need to have something on jihad, something on terrorism, and I guess my fear is that we won’t be able to do this as the political reality will not allow it. But that is what needs to happen to achieve academic excellence.’ (9)





References 

1.	Islam at Universities in England Meeting The Needs and Investigation in The Future. Report. Dr Ataullah Siddiqui. 2007. 
2.	Islamic Theology at The European Universities: Secularisation, Boundaries and The Role of Religion. Birgitte Schepelern Johansen. Nordic Journal of Religion and Society. 2005. 
3.	Islamic Theology at The European Universities: Secularisation, Boundaries and The Role of Religion. Birgitte Schepelern Johansen. Nordic Journal of Religion and Society. 2005.
4.	International Approaches to Islamic Studies in Higher Education. A report to HEFCE. 2008. 
5.	 International Approaches to Islamic Studies in Higher Education. A report to HEFCE. 2008.
6.	Islamic Studies provision in the UK Report to HEFCE by the Higher Education Academy March 2010. Pg. 13.
7.	Ehteshami, ‘Report – Middle Eastern Studies in the United Kingdom’; BRISMES, ‘The Crisis facing Middle Eastern and Islamic Studies’
8.	Telephone interview with Robert Gleave, University of Exeter, 27 February 2008. Gleave is also Executive Director of BRISMES. International Approaches to Islamic Studies in Higher Education. A report to HEFCE. 2008.
9.	Telephone interview with Robert Gleave, University of Exeter, 27 February 2008. Gleave is also Executive Director of BRISMES. International Approaches to Islamic Studies in Higher Education. A report to HEFCE. 2008.