Encouraging Muslim women into higher education
through partnerships and collaborative pathways:
Final Report
Dr. Alison Scott-Baumann, University of Lancaster
Dr. Sariya Contractor, University of Derby
Funded by HEA Islamic Studies Network
August 2011
Table of Contents
1 Introduction ........................................................................................................................... 5
Background and previous work ............................................................................................. 6
Aims ....................................................................................................................................... 7
2 Methodological approaches underpinning the research ................................................. 8
Phenomenology ..................................................................................................................... 8
Feminism ............................................................................................................................... 9
Islamic Feminism ................................................................................................................... 9
Islamic Theology .................................................................................................................. 11
Research Stages ................................................................................................................. 12
Practical Reflections ............................................................................................................ 14
3 Summary of Findings ......................................................................................................... 16
Findings Research Stage (1): Curriculum analysis of Islamic studies syllabi ..................... 16
Findings Research Stage (2): Themed group discussions with alimahs............................. 17
Findings Stages (3), (4) and (5) – Expert Seminar, Consultations and the Modules .......... 21
Reflections ........................................................................................................................... 22
4 The Consultations .............................................................................................................. 23
Curriculum ........................................................................................................................... 24
Collaborative Partnerships .................................................................................................. 25
Pedagogy............................................................................................................................. 26
Employability........................................................................................................................ 27
5 The Modules ........................................................................................................................ 29
Islamic Legal Studies: a comparative approach .................................................................. 30
Islamic Gender Studies: a comparative approach ............................................................... 31
Islamic Pastoral Studies: a comparative approach ............................................................. 32
Inter-Faith Dialogue: a comparative approach .................................................................... 34
6 Conclusions ........................................................................................................................ 36
I Research Methodology ...................................................................................................... 36
II Validation .......................................................................................................................... 36
III Partnerships and Collaborative Linkages ........................................................................ 37
IV Curriculum ....................................................................................................................... 38
V Gender Issues .................................................................................................................. 38
VI Interfaith and Dialogue .................................................................................................... 39
Way Forward and Possibilities Beyond this Research Project ............................................ 39
References ............................................................................................................................. 41
Appendices
1 Acknowledgements .......................................................................................................... 43
2 CVs of Critical Friends ...................................................................................................... 44
3 Questionnaire used for Focus Group Discussions with alimahs ...................................... 45
4 Expert Seminar Agenda ................................................................................................... 47
5 Community of inquiry: students as active researchers in class ........................................ 48
6 Post-18 Qualifications: a framework for discussion.......................................................... 52
7 Questionnaire used for Partnership Experts .................................................................... 54
2
Executive Summary
British Muslim women have access to Islamic theology through different avenues, including
attendance at Muslim institutions such as darul ulooms, jamias, and hawzas1 study circles
and less traditional routes such as internet based resources. Research consistently
demonstrates these women’s desire for peaceful conflict resolution, dialogue and cohesion
between different groups in Britain. Theologically trained Muslim women, or alimahs tend to
have varying degrees of religious knowledge which often remain unused in their professional
and social lives, but which they believe can be used to improve understanding of Islam. A
minority of these women may pursue higher education; however the majority of these Muslim
women for various reasons do not take this route, despite many wishing to do so.
This project takes an interdisciplinary approach using Islamic theology, feminism and
phenomenology to encourage alimahs in particular and Muslim women in general to pursue
HE and specifically Islamic Studies. It is hoped that this will lead to new career pathways, and
new spheres of influence with regard to helping Britain develop cohesive communities without
racism. New modules were developed to bring together interfaith and intercultural approaches
to theology, gender, law and pastoral skills. Throughout this research participatory methods
ensured that Muslim women students, teachers and scholars and also non-Muslim academics
and experts were all consulted. In this regard we believe that this research represents a
spectrum of opinion from within the higher education sector.
Our discussions with staff and students at three Muslim institutions indicate that women and
men students are interested in HE courses that will augment their theological knowledge and
enhance their employability: they are interested in careers where it may be possible to apply
their theology qualifications in practical scenarios such as chaplaincy and counselling.
Validation of current courses offered at Muslim institutions and partnerships between these
institutions and UK universities was overwhelmingly endorsed as a route to encourage
students into HEIs. Where partnerships already exist there is consensus about benefits for
staff and students.
This project recommends the bridging of two approaches to studying Islamic studies: devout
and academic. There are challenges to such an endeavour that theologians and students of
all faiths have expressed, that may be partly resolved through partnerships but which need
1
Literally, a house of knowledge but by extension refers to a school that provides an in-depth
course on Islamic sciences, popularly known as the alimiyyah syllabus. Deobandis usually
use the term darul uloom, Barelvis use jami`ah and Shias use hawza for this type of
institution.
3
further addressing. In Chapter 5 we suggest four modules that can either be offered
independently as optional subjects or as a short course. Each module addresses a ‘difficult’
area in modern multicultural societies and is designed to encourage debate between both
approaches and encourage cross fertilisations between the two. By easing transitions,
gradually acquainting students with different approaches, and exploring employability and
transferable skills, we hope these modules will encourage them to continue studies in their
chosen area, ultimately leading to a degree and future career and helping them to play a full
part in wider society.
4
Chapter 1
Introduction
Girls and women comprise around 50 % of every cultural and racial group in the world and
therefore merit interest for that reason alone. Moreover, devout Muslim women in secular
societies may be thought to be of particular interest currently, when so much attention is paid
to Islam and the fear it inspires in Western cultures. Yet in our fieldwork in Britain we usually
meet Muslim men, very few women. Moreover, although a number of academics are
exploring issues around Muslim women, there is no research that specifically explores the
roles, needs and aspirations of theologically trained Muslim women in Britain. This renders
our HEA funded work particularly important, with its focus on Muslim women in Britain, and
our interest in women’s communities and their roles in their own and in the wider community.
This work is problematic as a research project and is not without danger to individuals. Jamal
points out that there are possible risks to research subjects when they are Muslim women
who are identified as religious by a secular society (203: 2011). Jamal is alluding to the
aggressive response that can occur when the norms of secularism appear to be breached in
the name of religion, as recently reflected in French legislation on hijab and niqab. Yet for our
research we were able to gain access, which is discussed in the methodology section.
Research indicates that there is great variety in British Muslim women’s take up of HE. As
demonstrated by Ahmed (2001) some British Muslim women are encouraged by their families
and religious beliefs to pursue HE, yet other Muslim women do not always have such
encouragement and facilities (Scott-Baumann 2003). Our previous research on Muslim faith
leader training in Britain indicates that female scholars, alimahs, can use their theological
training to improve social cohesion – a potential that is currently under-utilised. They spend
up to seven years acquiring in-depth Islamic knowledge and almost always do not receive any
qualification for this study (Scott-Baumann et al 2010). This project will take an
interdisciplinary approach using Islamic theology, feminism and phenomenology to explore
pathways including outreach work through which alimahs may be encouraged to pursue HE
and specifically Islamic Studies leading to new career pathways.
5
Background and previous work
For some years Scott-Baumann’s work has focussed upon the possibility of validating
courses taught at Muslim institutions within the mainstream higher education sector for two
main reasons: to provide accredited faith training for British Muslims and to create hybrid
curricula that support communal life in both Muslim and secular communities (2003, 2007,
2011). Contractor’s doctoral work explored the double marginalisation of devout Muslim
women by patriarchal elements within communities and by secular society (2010, 2012).
Moreover, as a result of Scott-Baumann and Contractor working on a major government
funded project about Muslim faith leader training, we established that many women’s voices
are not being heard in this respect (Mukadam et al 2010).
These research findings generated further questions and therefore we decided to address the
disjuncture that exists for Muslim women in Britain between Muslim institutions of higher
education and ‘mainstream’ universities, conjecturing that a democracy aims to offer
educational opportunities to all and that this includes, within reason, choice of content of
education. This concept of entitlement is enshrined in democratic thought, yet Tissot
demonstrates how western society is capable of racialising such choice, with the 2003 French
ban on girls wearing the hijab (headscarf) to school. Now, since 2010, the niqab (full covering)
is outlawed in France (2011:43). British legislators do not seek to introduce such legislation,
which marginalises women doubly (both in their patriarchal communities and the secular host
communities) yet our research demonstrates that many British Muslim women are indeed
excluded from higher education because their educational aspirations as citizens - who are
also religious - are currently not being met. (Scott-Baumann 2003; Contractor 2010, 2012).
There is rhetoric in the public and academic domains about the divided loyalties and confused
identity positions of Muslim communities in the West. In the context of our research objectives
which include enhancing the theological education of Muslim women, it is important to note
that discussions around preventing violent extremism may often combine with racial and other
resistance to perceive such educational aspirations as different and divisive e.g. faith schools.
However we agree with Dwyer who in her research with young Muslim women concludes that
young Muslims have syncretic identity positions through which her participants describe
themselves as British and/or Pakistani and/or Asian; in this articulation of their complex selves
they can reject both the rigidities of their parents’ fixed cultural identities and also racialised
constructs of Britishness (1997). These young people see no contradiction between being
‘British’ and ‘Muslim’ and think of themselves as contributing members of pluralist British
society (Contractor 2012, 2010; Hussain 2004, Anwar 1994). For many of these young
people, their aspirations to gain theological knowledge of their faith comes from a desire to
better understand their religion, to separate it from cultural vestiges and to thus arrive at
6
understandings that can facilitate reconciliations in polarised environments. In such a way our
interviewees believe that faith and faith education can contribute directly and positively to
developing a sense of Muslim British-ness.
We resist the suggestion that mobilising Muslim women would help to reduce the risk of
terrorism (Spalek 2008:17), but we do believe that the role of women can never be
underestimated and requires analysis at this highly political phase in Western life. The
definition of Islam through fear, terrorism and ‘othering’ in media communities has been
analysed carefully and well (Said 1997, Poole, 2002, Sen, 2006). Our work therefore takes
place in a highly politicised research field, as demonstrated for example by the RCUK 10 year
Global Uncertainties programme which focuses on terrorism and security (2008 – 2018).
Aims
From 2008-2010, during our government funded research on Muslim faith leader training, we
learnt that the devout young Muslim women whom we interviewed are interested in validated
courses for their religious development and also for counselling and pastoral skills, with the
clear perception on their part that these two ‘skills sets’ (religion and pastoral issues) are
compatible and complementary. During this current research we sought to take this approach
further, using Islamic theology, our own interest in Western and Islamic feminisms and in
methodologies influenced by phenomenology.
Furthermore this research recognises and addresses a gulf between religious Islamic
scholarship as taught in darul ulooms and other traditional institutions, and Islamic studies as
taught in UK universities. During the research process we created a forum for dialogue
between traditional Muslim scholars and Islamic studies academics at UK universities that led
to sharing and cross-fertilisation of expertise. We hope for such discussions to continue
beyond the research process, in its outcomes and in the discussions it generates. We hope
that this will lead to further work and engagement between different sectors.
7
Chapter 2
Methodological approaches underpinning the research
This research takes place at the interface between two apparently different and increasingly
opposed cultures; the secularism of modern Britain and the religiosity of Muslims in Britain. It
is necessary to develop theoretical and methodological underpinnings to this significant,
ground breaking work, not least because we believe that world events such as the Norwegian
murders of over 70 civilians on 22 July 2011 demonstrate the vital importance of accepting
and understanding the interdependence of the three Abrahamic faiths: Christianity, Islam and
Judaism as well as the role and contributions of other world faiths – Hinduism, Buddhism,
Sikhism in modern western societies.
Phenomenology
Phenomenology, as developed by Husserl, emphasises the importance of subjective
judgement: we see the world in ways that are determined by our background, culture and
education self-perception. This stems from Kant’s acknowledgment that we cannot be
objective about our perceptions and the phenomenological approach helps us to be open
about our views and to critique the idea that research can ever be neutral. This research team
comprises a Muslim woman and a Christian woman, each with different understandings of
what it means to be a Muslim woman, which we hope are complementary. In her research
Jamal clarifies the engagement of the researcher, who we agree cannot be neutral and
whose subjectivity must be articulated. Her testimony as a woman Muslim researcher is a
working example of the phenomenological position that we see as useful: ’Islam as a site of
empowerment and as a mode of organising one’s life and everyday activities was not as new
to me as it might be to researchers who are non-Muslim or not similarly exposed’ (2011:208).
Awareness of personal bias will – it is argued - help us to be self-critical and more able to
understand the other’s viewpoint, which will be influenced by different perceptions. Husserl
used a reductive method that he hoped would bracket out the extraneous, irrelevant aspects
of perception. His method has been hugely influential, not least because of the importance of
being honest with oneself and others about personal views. Husserl’s phenomenology is
however also flawed, partly because he failed to achieve these goals and partly because
somehow the body seems to have been excluded from his work as well. Here we will derive
8
guidance from feminism, in which the female body is very much part of the narrative of
women. In fact in this and other ways, phenomenology has been strengthened by feminist
perspectives and, over the last fifty years, has facilitated research with those who do not have
a voice, in order to give them a hearing. We achieved this with our DCLG report on Muslim
Faith Leader Training and drew attention there to the need for focus on women’s education
(Mukadam et al 2010).
Feminism
Husserl’s work, which focussed on perception and did not take account of the human body,
can be complemented by the ‘owned and lived body’ in the European existentialist work of
Merleau Ponty and others, which we think is important given the current emphasis upon
Islamic clothing by such groups as the Salafis,2 and the response in western media. If ‘the
personal is political’ (Hanisch 1969), then the women we work with are indeed feminist
activists, because they use their bodily presence in secular society to make certain
statements about their identity as religious beings and as women. However, most of them
reject any resemblance to modern Western secular feminism, which they see as promoted by
white middle class women of dubious morals and strident voices. Yet Ibn Rushd (who is
known in the West as Averroes) asserted in the 12th century that women are equal to men; by
the 15th century there were many women scholars and Nadwi (2007) records 8,000 in his
current 40 volume book on Muslim women scholars. There is also much of relevance in
modern feminist studies, such as the so-called successive ‘waves’ of activism and
controversial concepts such as ’benevolent sexism’ (Glick and Fiske 1996). Given the
importance of the researcher in qualitative research, we believe that our interest in developing
a new form of feminism can be legitimately discussed despite resistance on the part of some
of our interviewees (Menion and Simpson 1995).
Islamic Feminism
This will lead us to the feminisms of Muslim women and how they balance their ‘femininity’,
their ‘modesty’, their ‘modernity’, their ‘piety’ and their ‘agency’ and how all of these are
perceived in Muslim communities and in wider pluralist settings. It is issues like these
surrounding being and perception which influence the development of Islamic feminist
2
Salafis are a denomination within Islam that originates in Saudi Arabia. They draw the
term salafi from the term salaf which means the first generation that lived after the prophets
(saw) death. Since this generation, the salafs, was closest to the prophet they are an
example for the entire Muslim ummah (world wide community) the salafis believe that they
are following the example set for them by the salafs. They are also sometimes known as
wahabis.
9
philosophies and their application to ‘everyday’ situations and which in turn become relevant
to this research project. This feminism is usually grounded in the Islamic beliefs of these
women (Fernea 1998, Contractor 2010, 2012) and at the same time is underpinned by the
Western socio-cultural milieux of many Muslim women as is the case of Muslim women living
in Britain (Contractor 2012). This feminism seeks to challenge patriarchy and patriarchal
understandings of faith yet these ‘Islamic feminists’ constantly achieve their goals and rights
through partnerships with men. They also challenge stereotypical imagery of Muslim women
and seek to replace this with images of Muslim women as contributing citizens in a pluralist
world. Thus this feminism is a dual struggle against vestiges of patriarchy in Muslim
communities and against widely held secular suspicions of visible religiosity.
This understanding of Islamic feminism often remains unarticulated but is nevertheless
observable in Muslim women’s arguments, struggles and indeed successes in their quest for
rights and equity in Britain. This Islamic feminism draws its strength from Muslim women’s
knowledge and understanding of Islamic theology which enables them to challenge
patriarchal interpretations of faith with other women-friendly interpretations (Contractor 2012).
These women work with scholars (both male and female) to reclaim their faith, first through
knowledge of their faith and then secondly through their practice in everyday life of Islam as
an egalitarian and emancipatory deen or way of life. Religious symbolism such as women’s
practice of hijab becomes part of this reclamation of religion and their wearing of the hijab
gives them authority and agency (Scott- Baumann 2011, Contractor 2012, Hoodfar 2003 and
Mahmood 2005). In western pluralist societies the hijab may also become an instrument of
dialogue signifying the wearer as a representative of her faith (Contractor 2011). Our research
seeks to include those who wear and do not wear the hijab.
In our current work with alimahs and Muslim women, such an understanding of Islamic
feminism as the reclamation, understanding and creation of women-friendly Islamic theologies
underpins the purpose and ethos of the research. In this research we work with the male
scholars of today to enhance the development of future scholars to develop and sustain
women’s presence in the pursuit of Islamic studies and although our current focus is on
female scholarship we are cognisant that such research becomes possible through the work
of both male and female scholars.
These understandings of phenomenology, feminisms and Islamic feminisms have created the
ethos within which the research functions, resulting in a methodology that uses collaborative
techniques to empower the research participant during the research process. The research
participant is given voice in the research and both researchers and research participants
share in the process of knowledge creation. In this research in addition to analysis of
10
university Islamic studies syllabi, women studying to be alimahs (traditionally trained female
Muslim scholars) were interviewed in order to capture their opinions and views. These
opinions were then juxtaposed with views and opinions of ‘experts’ whom we consulted with
during an expert seminar and again during telephone consultations. Thus this report presents
multiple views that don’t always accord with each other in order to represent some of the
complications and nuances in the Islamic Studies sector.
Islamic Theology
This work explores educational interventions to encourage Muslim women into HE and is
essentially an exercise in initiating and then examining alternative ways to study and work
with Islamic theology: we will achieve this through interpretations and readings that recognise
the contributions of Muslim women to what we currently understand to be Islamic theology
(also known as Islamic Sciences). Our previous work with Muslim institutions indicates that
Islamic theology as taught in British seminaries includes subjects that enable students to
achieve a nuanced and in-depth understanding of the beliefs, values and history associated
with Islam. Students’ experiences at these institutions also include what can be understood as
the more holistic aspects of an education such as imbibing good values, morals and ethical
behavioural codes – all conveyed to students in an Islamic ethos. The Islamic theology that is
taught at these institutions is necessarily from the believer’s perspective and may be
understood as “traditional studies focusing on learning and interpretation of texts to clarify and
enhance personal and religious practice, and the application of Islamic law”. This can be
contrasted with Islamic Studies curricula at UK universities that are “not necessarily taught
from a believer’s perspective and draw on a range of modern academic disciplines, including
sociology, history, anthropology, linguistics, geography and politics to study the Muslim world”
(Mukadam et al 2010: 44).
Core subjects taught to students include Arabic, Urdu or Persian language studies which
enables students to access texts in these languages; Quran studies including Tafseer or
commentaries by well known scholars; Tajweed or Quran recitation; Hadith studies which
include narrations from Prophet Muhammad’s (pbuh 3) lifetime; Seerah or study of Prophet
Muhammad’s (pbuh) life; Fiqh or Islamic jurisprudence and Aqeedah or belief systems.
Further subjects may include Falsafa or Islamic Philosophy; Tasawwuf or Islamic mysticism;
aspects of Shariah or Islamic law such as inheritance; Mantiq or logic and Islamic history. The
subject studied, core texts used and scholars referred to would all vary depending on
denominational and ethnic backgrounds of the institutions.
3
Peace be upon him
11
This research project is underpinned at all stages by Islamic theological considerations in that
we seek to work within current provisions of Islamic studies to develop new content and
methodologies that incorporate Muslim women’s opinions, their complex roles in pluralist
western societies and their aspirations. In this regard there is ample precedence in
foundational Islamic texts and in the biographies of Muslim women personalities. However
there is a need to reclaim such woman-friendly theologies which gradually seem to have
disappeared along with Muslim women’s reduced stake in scholarship. According to French
feminist philosopher Michelle Le Doeuff, this situation is not unique to Muslim women, rather
all women have been displaced by dominant male voices from the processes of knowledge
creation and dissemination, leaving their voices and opinions marginalised (Le Doeuff 1998).
Through its emphasis on women’s theologies, our work challenges this marginalisation,
reclaiming women’s histories and contributions to the initial development of Islamic studies
and its sustained growth in contemporary contexts. For example, although Khadija, the first
wife of Prophet Muhammad (pbuh) is a well-known figure, she is usually described as a wife
and as a mother, which we agree are admirable skills for any woman. However, our point of
dissent with such narratives of her life is that very little is mentioned of her independence, her
career as a business woman, her role as a benefactor for early Muslim communities and also
a counsellor to Prophet Muhammad (pbuh) during the early days of prophethood when he
lacked self-confidence and was unsure about himself. The latter are clearly skills that would
resonate with the needs of modern-day western Muslim women.
Through the modular interventions that we suggest in Part 5, we hope to bring womanfocussed approaches into Islamic theology and Islamic Studies in general. We also hope to
address another issue faced by many Muslim women; that of their being doubly-marginalised
by patriarchal vestiges in Muslim communities and by secular society’s suspicions of their
religiosity (Contractor 2012). As discussed earlier, Islamic knowledge empowers women to
challenge patriarchy. By incorporating comparative aspects so that women are studying
different theologies as well as the secular value systems of those who don’t have religious
beliefs, we hope to further empower these women to challenge and address issues
surrounding the role of religion in secular social frameworks. Thus by working within and
across theologies we aim to create educational interventions that will enable women to
challenge the double marginalisation we earlier mentioned and function as fully contributing
members of British society (Scott-Baumann 2003).
Research Stages
1.
Research Stage (1) Curriculum analysis of degree level Islamic studies syllabi: The
research team has explored and analysed the syllabus at two UK universities, School of
12
Oriental and African Studies (SOAS) and Exeter and two Muslim institutions validated by
UK universities, Markfield Institute of Higher Education (MIHE) and Islamic College.
Given the limited scope and resources of the project this analysis was conducted using
online resources that institutions have provided on their websites. 4 The outcomes of this
exploration informed the creation of four modules aimed at encouraging alimahs into HE.
2.
Research Stage (2) Four themed group discussions with Alimahs: In the original
research plan the team proposed to conduct discussions at two validated and two nonvalidated Islamic studies institutions. We finally visited 3 institutions and spoke to 20
women during personal interviews and group discussions. We also spoke to male and
female members of staff at these institutions. During the research process the team
faced some issues in gaining access to institutions. The team made contact with a
number of institutions; it was not possible to visit all these institutions, either because the
small number of female students made it impractical or for other logistical reasons. In a
few cases, although repeated efforts were made, the research team did not receive
responses to requests for visits to non-validated courses. This requires further research.
This lack of female participants for this research is also indicative of the importance of
work such as this that seeks to engage women in the development of Islamic studies.
Please see appendix 3 for the questionnaire used during themed group discussions.
3.
Research Stage (3) Expert Seminar: This took place on Wednesday 9th February 2011
in London. The day gave experts, practitioners and academics the opportunity to discuss,
and to a certain extent validate the findings of this project. During the seminar, ‘experts’
also discussed possible content for four modules based on structures and framework
provided by the research team. Please see appendix 4 for further details of proceedings
on the day.
4.
Research Stage (4) Formulating proposals for curriculum interventions: We used
discussion outcomes from the Expert seminar and previous research findings including
the view of staff and students at Muslim colleges to create four modules.
5.
Research Stage (5) Discussions of feasibility of draft proposals: The modules were
discussed with six experts from institutions that already have a partnership between
higher education and Islamic institutions or have an interest in this area. 5 Their critical
4
Links to which are provided in chapter 3
5
Please see chapter 4 for a list of experts consulted
13
feedback was used to further develop and improve the modules which are presented in
Chapter 5. Please see appendix 7 for questionnaire used during consultation process.
6.
Critical Friends: Dr. Malcolm MacLean and Dr. Shuruq Naguib were invited to be critical
friends of the project. The role of the critical friends was to provide independent feedback
and advice at different stages of the project, with a view to enhancing the quality of its
outputs.
Practical Reflections
We surveyed a sample of Islamic Studies courses at mainstream universities, we visited
Muslim institutions to sample their teaching and we interviewed a range of experts, taking
care to interview women whenever possible. At every stage of the project we sought to
gather the opinions of Muslim women and male and female scholars who represented
mainstream British higher education and Muslim colleges, and, when possible, individuals
who were part of both systems. In harmony with the Islamic Studies Network ethos of
providing practical guidance for a national network of Islamic Studies scholars, we set
ourselves the goal of developing a suite of modules that would be characterised by
comparison of Islamic and secular phenomena in areas that include theology, law, pastoral
skills and women’s studies. Our aim was to make these modules compatible with British
university curricular and Quality Assurance structures, so that they can be piloted by British
universities, ideally in partnership with Muslim colleges.
One of the phases of this project involved a day workshop for creating the draft versions of
the sample modules and this was highly significant because it demonstrated that there are
clear difficulties involved in attempting to create comparative work: not many academics
possess deep knowledge of both Muslim and secular study, and there was also a visible
tension between the more academic approach and the more confessional approach,
depending on the individuals’ background and goals. We therefore worked on the modules
ourselves as well and sought further input from the workshop participants and from more
academics.
There is a clear need for a pedagogic framework that can facilitate discussions based on
trust, and to provide conflict resolution to facilitate open discussion of issues like feminism
that arouse passions: our proposed solution, the creation by tutors of a community of inquiry,6
evoked a range of responses - either the comment that ‘this is how we teach anyway’, or a
6
Please see appendix 5 for details about community of inquiry
14
difficulty in engaging with it; this raises the possibility that training may be needed to teach
such modules. Our findings demonstrate clearly that this is a problematic area; there may
indeed be precedents of success in this type of teaching at certain forward thinking
universities, yet our interviewees and respondents, while applauding the initiative, also felt
that it is complex and sensitive. Further work is clearly necessary.
15
Chapter 3
Summary of Findings
British Muslim women seek theological knowledge and pastoral skills for a variety of reasons,
including the fact that knowledge of their faith enables them to better express their religiosity
and their citizenship in pluralist and increasingly secular British society. Through this research
we aimed to understand their needs and also seek ways through which these theologically
qualified Muslim women may be encouraged into HEIs to study, gain employable skills and to
thereby increase their contributions to and participation in wider society. In doing so we hope
to create pathways to recognise, enhance and develop their competencies as scholars of the
Islamic faith. We recognise from previous work that collaborative efforts between Muslim
Institutions and UK HEIs are critical to the success of developing such models.
Islamic Studies in the UK may be understood to fall into two broad categories. The first are
courses either leading to an Islamic studies degree or taken as part of another degree that
are taught at a number of UK universities. There is also what may be understood as ‘nondegree’ provisions which are offered at a number of Muslim institutions. As suggested by Bunt
and Bernasek there is a clear need to explore this provision “in particular to determine
whether students might use these classes as a stepping stone to further or higher education”
(Bunt and Bernasek 2010). In previous work we identified a gap between these two
categories that needs to be bridged through linkages and partnerships between universities
and Muslim institutions ((Mukadam et al 2010)).
Findings Research Stage (1): Curriculum analysis of degree level Islamic
studies syllabi
For this stage of research we undertook desk research and sampled online Islamic studies
curricula at two UK universities and two Muslim institutions whose courses are validated by
UK universities:
16
SOAS7 and the University of Exeter8 are both highly significant players in Islamic Studies
teaching offering 88 and 71 modules respectively (Bernasek and Bunt 2010). Exeter is also
important because, although located in an area of lower Muslim population (than other
universities in the UK), it has a significant Islamic Studies presence. The modules offered at
these universities are generally of the type that looks in at Islam from the outside, even when
taught by practising Muslims. However at both institutions there is evidence of gradual shift in
this perspective towards modules about Muslims in the West.
Islamic College offers two BA and two MA courses, validated with Middlesex University,
covering Islamic Studies, Muslim Culture and Civilisation and Islamic finance and banking and
more are in preparation.9 The theological studies at Islamic College are not validated by
Middlesex, and are run jointly with Qom in Iran. The long-term goals of the institution are to
reduce foreign funding and become a university, to increase the number of distance learning
students and to develop validated imam/hawza10 training for Sunni and Shia clerics, and there
is an active research department.
Markfield Institute of Higher Education (MIHE) in Leicestershire offers postgraduate taught
courses which similarly are validated by the University of Gloucestershire.11 In addition to
more theological subjects, these courses include modules such as Islam and Pluralism,
Muslims in Britain and Islam in Europe that offer students more contextual knowledge about
Muslims living in the west. MIHE also offers various short courses, including a course on
Muslim chaplaincy that may lead students to take up careers as chaplains in either HM Prison
Service, NHS hospitals, and further and higher education. The course is the first of its kind
and has set a trend for acceptance that chaplaincy is a workable concept in British Islam.
Findings Research Stage (2): Themed group discussions with alimahs
We visited three Muslim institutions where we spoke to staff and students and observed
lessons:

Islamic College, London, 5th November 2010

Noor ul Islam, London, 22nd November 2010

Girls’ Institute attached to the Bury Park Institute, Luton, 25th November 2010
7www.soas.ac.uk
8http://socialsciences.exeter.ac.uk/iais/
9http://www.islamic-college.ac.uk/BA/Home.html
10
Used in the Shia world to refer to the traditional Islamic school of advanced studies
11http://www.mihe.org.uk
17
Our findings during these visits relate to four different areas:
Curricula:
The Islamic studies curricula at Muslim institutions, including non-validated theological hawza
studies at Islamic College, follow a pattern that includes Arabic language studies (syntax,
grammar, morphology, comprehension and literature); fiqh (jurisprudence) and principles of
fiqh; aqeedah (belief systems); Quran studies (including recitation and exegesis) and hadith
(prophetic traditions) and the hadith sciences. The courses tend to follow Bruner’s spiral
curriculum model in which students study the same subjects at increasingly advanced levels
as the course progresses and according to most students “require great effort and
motivation”. Textbooks used change according to denominational affiliations of different
institutions.
Although the tone at all the sessions we observed was clearly confessional and from the point
of view of the Muslim believer, there were elements of criticality in teachers’ and students’
discussion of issues across different denominations and also in different religions. The
teaching we saw was not always by rote. In some sessions we saw that teachers encouraged
discussion and debate among students. In another case in an Arabic language session, the
teacher used examples from fiqh to illustrate the nuances of syntax and grammar that she
was teaching that day. Other sessions however seemed pedantic in their almost impractical
interpretation of shar’iah applications in real life.
The curriculum taught to women is less detailed and less prestigious than the male version.
Women may study from the same textbooks as men; however the content is not studied to its
full extent. Women’s issues are sometimes taught from books that have a patriarchal flavour
in their interpretations. This leads us to believe that there is a crucial need for the greater
involvement of female Muslim scholars in course design and implementation. The need for
women-friendly interpretations of religious texts and new pedagogies as described by
Barazangi (2004), Contractor (2010), Scott-Baumann (2003, 2007) and others is often
evident. However this is a sensitive issue that is best approached and is best addressed from
an Islamic theological perspective and with hopes of validation of such courses.
Students’ reasons for studying Islamic Studies:
The women we spoke with were all motivated in their study to become alimahs and/or to use
their religious learning to provide moral guidance in their communities and beyond. They
spoke about the need to gain a religious informed voice that would help them contest
negative understandings of their faith and their roles as Muslim women both in Muslim
18
communities and in pluralistic British society. Their quest for theological knowledge was firmly
rooted in a desire to reclaim their faith from patriarchal and cultural vestiges brought into
Britain from the countries of their parents. In one of the Muslim institutions we visited, four out
of seven women asked to be treated as ‘normal’ by mainstream society. Here, therefore,
there was also a strong dialogic aspect – women wanted to learn their faith so that they were
better equipped to talk about it in diverse settings.
“The Quran says that Allah as made us into nations and tribes so that we may
know each other ….. I believe I have a personal duty to my self and my
community to know my religion and hence serve my community better”
- Safiya12
Aspirations for the future:
The young women want to be able to better contribute to Muslim communities and to intercommunity dialogue within wider British society. Teaching, counselling, pastoral care and
counselling work are careers they aspire to wherein they can utilise their theological
qualifications as well as professional skills that they hope to acquire. For this they realised
they needed university education that could give them the skills to which they aspire.
Although many students were satisfied with their current course content they hoped to
develop their skills through university education which they felt could potentially “help them
develop confidence” and also “teach them how to approach people”
“I want people to feel they can approach me if they need any Islamic advice and
counselling [….] I would want non-Muslims to think they can be completely safe and
approach me if they had any Islamic related queries. I want to be perceived as a good
Muslim role model [….] I also want to achieve teaching qualifications in Mathematics”
- Maryam13
Validation:
They realised that their current courses would not receive any recognition in the UK HE sector
and this they felt was unfair. In previous work we came across women who after completing 5
or 7 years of alimah training felt that they had enough of education. Others chose to continue
their education through alternative routes such as the Open University which gave them the
12
Name changed to protect participant’s identity.
13
Name changed to protect participant’s identity.
19
flexibility to pursue continued education while giving them the freedom to move on with life
(Mukadam et al 2010). These women and their teachers were unanimously of the opinion that
recognition of their theological studies either partly as HE certificates or diplomas or in its
entirety at the degree level could be the single most significant factor that could encourage
alimahs in their pursuit of HE. This was reported by women who have aspirations for careers
that utilise Islamic Studies and also by women who are studying theology out of personal
interest.
“Yes, absolutely, I already have a degree in Economics and Law, but would
find it very useful to have accreditation for my alimah course as would be
able to use it to study further academically and also for it to be recognised in
schools.”
- Firoza14
There is, however, very little validation taking place. In our previous work for the government
it was one of our recommendations that: “There would be substantial advantages if
programmes of Muslim faith leadership training were to be validated in accordance with the
levels in the national qualifications framework (NQF). At present only a small number of
mainly degree-level qualifications are validated and study at secondary school of the dars-enizami 15 curriculum is not validated at all.” (Mukadam et al: 67)
Exploring partnerships between Muslim Colleges and HEIs is something that other
researchers have commented on (Bernasek and Bunt 2010) and we know that the Islamic
Studies Network has funded other projects to explore various aspects of this area.16 This is an
area that urgently needs to be addressed in order to expand the remit of Islamic Studies in
Britain to include the aspirations of a large number of potential students. Universities face
caps in undergraduate numbers, yet with the correct accreditation of prior learning there is the
possibility of increasing the numbers attending post-graduate courses.
14
Name changed to protect participant’s identity.
15
A curriculum used in many madrasahs (Islamic religious schools) in South Asia. It was
named after Mullah Nizamuddin Sehalv, who died 1748 at Firangi Mahal, a famous seminary
belonging to a family of Islamic scholars in Lucknow, India.
16http://www.islamicstudiesnetwork.ac.uk/islamicstudiesnetwork/projects/display?id=/projects/
alldetails/islamicstudies/Jan_2011_Ron_Geaves ; http://www.llas.ac.uk/projects/6358
20
Findings Stages (3), (4) and (5) – Expert Seminar, Consultations and the
Modules
One of the planned outcomes for this research was to create ‘bridging’ modules that could be
used as an intervention to bridge the current gap between Islamic Studies taught at Muslim
institutions and universities. In addition to improving the access of some students to Islamic
Studies degree courses and potentially enhancing their experience at university, we believe
that the creation and delivery of such modules could facilitate the sharing of expertise and
good practice by scholars and academics from both sides of the Islamic studies dichotomy.
To initiate this process of cross-fertilisation we ran an Expert Women Seminar as part of our
research process. We took care to invite women form a range of backgrounds: Muslim
women and those of other faiths and of none, activists, professionals and academics,
accepting that some participants fulfil more than one or all three of these categories. There
were several men, invited for their experience in Islamic matters. Three speakers addressed
the group on the following issues: Professor Francis Robinson on the history of Muslim
women’s literature and the need to research this neglected area, Dr Hilary Kalmbach on
Islamic authority and women leaders and Dr Fauzia Ahmad on the research literature about
Muslim women in higher education.
This led to lively debate and prepared the group for the active afternoon session, in which the
pre-prepared exemplar module about interfaith dialogue was taken as a starting point. Three
small groups then focussed on developing preliminary drafts of modules on law, feminism and
counselling, taking care to focus on the comparative elements: Islamic / secular. It became
clear that this is not an easy task: it is necessary to develop pedagogy for discussing
controversial issues and there was not time during the afternoon to explore the community of
inquiry that we propose as one possible solution. Group members agreed to respond in
writing once we had written up the draft modules, and sent them out for consultation. Dr Lisa
Bernasek rounded off the day on behalf of the Islamic Studies Network, contextualising this
research within the wider context of other research activities funded by the network, and in
the hope of collaborative ventures in future.
Using data collated on the day we created four modules that we shared with all the experts
who had worked on their content. Further consultations were undertaken with six more
academics who represented both sides of the Islamic studies dichotomy. Our critical friends
were also involved in this process.
21
The modules created as a result of this process are presented in the next chapter. We
envisage them as open access resources available to universities, Muslim institutions and
HEIs that are keen to develop partnerships.
Reflections
The tension evident in the study of Islamic theology, between faith and academic standpoints,
is not a new phenomenon. There are precedents for this in the study of all the world faiths
and this is something that scholars, theologians and students have always had to grapple
with.
“One option, followed by many Christians training for practical ministry, is to have
specific faith-based courses. In Christian theology, there is always a tension between
faith based study and so-called objective academic study. Of course, we all know
that no-one is objective, but this the reality. There is the insider/outsider study of
religion and theology. So education in Christian theology develops along 'vocational'
and 'academic' tracks, and students learn to distinguish between writing from within
their faith commitments and writing from a more 'objective' standpoint.”
(Excerpt from a consultative e-mail)
The phenomenological stance that we take facilitates a space where differences of opinion
may be brought into dialogue with each other. Although disagreements may remain, dialogue
between, within and across standpoints facilitates a process that unearths common scholarly
goals and good practice in pedagogy and course content. There is a need for further such
work involving the exploration and implementation of collaborative initiatives in Islamic
Studies in the UK and which incorporate the aspirations of diverse students into course
design process.
22
Chapter 4
The Consultations
These draft modules were proposed during an Expert Seminar which was attended by:
Dr. Alison Scott-Baumann, Lancaster
University
Dr. Sariya Contractor, University of Derby
Dr Fauzia Ahmad, Bristol University, AKUISMC
Farah Ahmed, (Headteacher, Islamic
Shakhsiyah Foundation)
Shiban Akbar, Assessment & Training
Consultant, Communication Essentials UK
Dr Fozia Bora, Markfield Institute of Higher
Education
Dr Lisa Bernasek, Higher Education Authority
Alyaa Ebbiary, Lancaster University
Amina Inloes, Islamic College
Hilary Kalmbach, University of Oxford
Humera Khan, An-Nisa Society
Dr Arzina Lalani, Institute of Ismaili Studies
Dr Mohammad Mesbahi, Islamic College
Dr Shuruq Naguib, Lancaster University
Robin Richardson, INSTED
Prof. Francis Robinson, Royal Holloway,
University of London
Further Consultations on these modules were undertaken with the following experts from
institutions that already have a partnership between higher education and Islamic institutions
or have an interest in this area. Please see appendix 7 for the questionnaire used during this
process.
Dr Fozia Bora, Markfield Institute of Higher
Dr. Delia Cortese, Middlesex University
Education
Dr. Ida Glaser, Oxford Centre for Muslim-
Dr Mohammad Mesbahi, Islamic College
Christian Studies
Suhaila Merali, Khoja Shia ItnaAsheri
Ian Thackray, University of Gloucestershire
community contact
The modules to be found further on in this document are designed to facilitate linkages
between Islamic Sciences taught at Muslim institutions and Islamic Studies taught at
UK universities and it is hoped that inclusion of such modules in UK university curricula will
encourage Muslim women into HE and also enhance their employability. Our initial
discussions during the expert seminar and consultations with the 6 experts led to the initial
modules being enhanced in various ways through their feedback and comments received. On
23
the whole there was unanimous support for the project and agreement that it could benefit
students in the long run. Below we present a thematic discussion of the feedback received.
‘Very exciting project and set of propositions, with considerable overall value’
(Comment from an expert)
It was felt that the modules could interest and benefit Muslim women and particularly those
who have studied Islamic theology in Muslim institutions. However it was also felt that the
modules could garner the interest of a much wider student base including and not limited to:
Muslim men and male theologians, non-Muslim students of comparative religion, and others.
The focus on comparative models and the gradual encouragement given to students to
explore their faith critically would particularly benefit alims, alimahs and other who have
studied theology in Muslim institutions.
“This is really needed for them; if they come straight from a darul uloom, they struggle
with such courses, we are preparing similar courses particularly suitable for them”
(Comment from an expert in a Muslim institution)
There were however concerns about creating visibility for the courses in order to interest
institutions in implementing the modules and then students to take up the courses.
Suggestions included setting up a website, offering the courses as a summer school event
and enhancing visibility of the modules via the Islamic Studies Network and other academic
networks. In all of these suggestions there are also concerns around the visibility of websites
and long term viability of academic networks in the current environment of funding cuts.
Curriculum
These are draft model curriculum suggestions for comparative modules that will act as a
bridge between Islamic sciences for potential students who may have already studied at
Islamic institutions and Islamic studies at universities. Our findings recommend that students
will be introduced to research methodology, Western and secular philosophies. Additionally
they will be encouraged to explore their selected study theme – Law, Gender, Pastoral
Studies or Dialogue Studies – in a way that compares and contrasts two or more faith and/or
philosophical standpoint/s. For example, students who study gender studies could be asked
to compare and contrast Islamic principles on gender emancipation with feminist
epistemologies; or students who study inter-community dialogue could look at two or more
faith communities’ theological and cultural perceptions of the ‘other’.
“I am a practising Muslim and to me it seems that the Western world is the real world;
it is the one we live! So we need courses like this to encourage people to talk about
24
Islam and western culture together. It is right to learn about other things. It is difficult
to get parents and students to think about new opportunities; the mosque speakers
have too much influence.”
(Comment from an expert)
Each module will be developed in line with guidelines for levels (e.g. undergraduate,
postgraduate), known as credit level descriptors.17 The level will be chosen in consultation
with the host institution, in order to ensure that these new modules will fit into existing
courses. UK Universities use a range of credit ratings, for example, 15, 20, 30 credits,
depending on the institution and the levels of courses on offer. This is based on the UK model
where 120 credits equals a fulltime undergraduate degree course year and will need
modification in Europe: under the European Credit Transfer Scheme a full time year is 60
credits. All these curriculum materials will be available freely online for use on the HEA
Islamic Studies Network website.18
Each course will also be developed within the guidance provided by the Quality Assurance
Agency benchmark statements for religious studies and for other relevant subjects e.g.
sociology, depending on the location of the curriculum in the host institution.
19
Please also
see Appendix 6, which comes from our report to government (Mukadam et al 2010), for a
framework that could be used to develop collaborative partnerships in line with the National
Qualifications Framework.
Collaborative Partnerships
There is some precedence of collaborative partnerships between UK universities and
independent institutions including Muslim institutions:
o
University of Gloucestershire and MIHE;
o
Middlesex University and Islamic College;
o
University of Aberdeen and Al Maktoum Institute.
These draft modules have some similarities with what we and several other Islamic
institutions offer; collaborative links with universities are the key issue
(Comment from an expert at a Muslim institution )
17Please
see http://www.seec-office.org.uk/creditleveldescriptors2001.pdf.
18http://www.islamicstudiesnetwork.ac.uk
19Please
see http://www.qaa.uk/academicinfrastructure/benchmark/statements/Theology.asp.
25
There may be several options, including validation of awards, Associate Faculty and franchise
arrangements, each of which has implications for both establishments. Appropriate
partnership arrangements may facilitate shared teaching of modules, in order to combine the
unique expertise from Muslim institutions and that in mainstream universities and in order to
demonstrate their compatibility. Concerns are different, depending on type of institution:
“There are practical difficulties e.g. ownership of modules/ funding etc, memorandum
of co-operation, how to combine potentially different ethos.
(Comment from an expert)
Validation is the key to everything and at present it can take a long time and is done
on a one to one basis.”
(Comment from an expert)
Middlesex University has been working in partnership with Islamic College for some years,
with a strong validation programme that we cite in our government report of 2010.The Institute
for Work Based Learning at Middlesex University has recently validated an M Prof and a D
Prof with Islamic College that combines existing masters and doctoral modules with new
material from Islamic College. This is an innovative step to develop a higher level course for
men and women.
The Muslim colleges that have partnerships with British universities (Islamic College and
Markfield), believe that their institution and their students have benefited considerably from
validation, while also admitting the amount of work necessary for validation purposes. They
would welcome more collaborative academic work:
‘The relationship with Markfield institute of Higher Education (MIHE) and University of
Gloucestershire is worth analysing, as it is a validation programme that is evolving
well into some sort of associate faculty role: University of Gloucestershire maintains
some oversight, does ethics approval and manages research degrees through the
university research degrees committee, with students having links on-campus’.
(Comment from an expert)
Pedagogy
Efficient and mutually-enriching partnerships between Muslim institutions and UK HEIs are
crucial to the success of the modules that we suggest. To achieve cross-fertilisation of
knowledge and expertise we suggest that in addition to validation, partnerships between
26
institutions extend to sharing of resources and shared teaching. There are challenges in this
area that extend beyond the practical into the epistemological and ethical.
“What is a book? Broadly speaking for Muslim students (and non-Muslims as well)
there must be clarity that the book given out at the mosque is different from an
academic text. Both may have merits.”
(comment from an expert)
We suggest collaborative models of teaching that seek to involve students in the process of
education. As a framework for the modules we used Community of Inquiry, which may be
understood as a set of pedagogic tools that includes the teacher taking on a more facilitative
role, student–led group work, non-judgemental dialogue and Socratic questioning. Students
can become experts in these techniques and take them into their own community for setting
up action groups. Community of Inquiry develops the ability to discuss one’s own beliefs and
encounter viewpoints with which one does not agree, learning to put one’s views across
clearly and peacefully without being offended and without causing offence. The approach
assumes a phenomenological stance i.e. accepting an inevitable subjectivity and the need to
clarify without necessarily proving oneself ‘right’. We see this as a core aspect of the
comparative elements provided by these courses.20 The experts who have had the
opportunity to teach university Islamic studies programs to students with alim / alimah
qualifications felt that this would be a useful pedagogical tool to initially gain students’ trust
and then encourage them to engage with the modules:
“Good teachers in mainstream use a lot of community of enquiry approaches, without
having consciously adopted them; this requires consideration for CPD [….] It is
certainly good as a conflict resolution device as well as a teaching tool and students
should probably learn how to do community of enquiry”
(Comment from an expert)
Employability
There were mixed responses as to whether or not these courses would enhance the
employability of students. The courses would definitely give students transferable skills.
Career pathways in chaplaincy, diplomacy, pastoral care, etc would become available to
students as a result of their study which would encourage:
(1) a critical understanding of their faith that encompassed comparative approaches with
other faiths
20
Please appendix 5 for details
27
(2) respect for the practices and beliefs of denominational groups other than their own
(3) an ethos of inter-community dialogue
It was suggested that work experience become an essential aspect of students’ learning:
“Students must go into the community on an official formal placement that is part of
the course and use community of enquiry. Work experience can easily be integrated
into these modules. Students must learn to keep a learning diary, working in the
ethos of the reflective practitioner and such thinking can be used to develop and keep
together an understanding of the four major schools of thought in Islam, and compare
and contrast them. This can lead to career enhancement and improve engagement
with the community.”
(Comment from an expert)
28
Chapter 5
The Modules
In consultation with Muslim women and with the expert women group we have developed four
draft module outlines that can be freely adapted. They are designed to meet needs identified
by these groups and contain features which they consider to be important. These courses will
be of considerable interest to others; men and non-Muslims. Common to each course are:
o
Learning outcomes that indicate areas of skill and knowledge: the specific wording
for each will need to be adjusted in line with earlier comments re 1) level of study and
2) subject–specific benchmark statements. Very few postgraduate benchmark
statements exist, which needs to be accounted for with explicit benchmarking if these
modules are to be adopted at postgraduate level
o
Research skills and methods that develop case study and action research skills
and teach adherence to ethical guidelines for all those affected by research activities,
including the communities
o
Ethical guidelines that are explicit and focus upon confidentially, anonymity and the
right to withdraw from research. The wellbeing of all research participants , including
the researcher, must be paramount: this approach is characterised by management
of critical inquiry, phenomenological subjectivities and the impacts of belief upon the
way participants perceive and understand their world
o
Core discussion method: Community of Inquiry, which develops the ability to
discuss one’s own beliefs and encounter viewpoints with which one does not agree,
learning to put one’s views across clearly and peacefully without being offended and
without causing offence. (Community of Inquiry see Appendix 5)
o
Partnership and collaboration facilitated between universities and Muslim
institutions for higher education.
29
Islamic Legal Studies: a comparative approach
Objectives
Knowledge and
understanding
Cognitive and
intellectual skills
Key transferable
skills
Discipline-specific
skills
Outcomes:
Islamic Law, European law
Human Rights perspectives
Aspects of law and socio-economic functions: family law, case study
Shari’ah ,religion and public life, validation of Islamic finance
Comparison of Shari’ah courts and English courts
Comparison of Ottoman and British Indian examples
Ability to compare, contrast and work within different legal systems,
using legal terminology and concepts
Ability to contextualise legal systems
Ability to understand and compare English law and Islamic law
Community of Inquiry (App 5)
Oral and Presentation Skills
Translation and Exegesis
Team work
Legal understanding
Ethical dimensions
1. Be able to understand similarities and differences between Islamic law and British law.
2. Become actively engaged in applying different legal systems in ways that are compatible
with British law and civil life.
3. Use this knowledge and these skills to develop the woman’s voice within British
application of Islamic family and female law.
Tasks:
Any one essay and research question (to be altered by host institution to make suitable for
the level at which the course is offered)
Essay Questions (any one):
1. Undertake an initial exploration of Fiqh al Akaliyah (or the Fiqh of Muslim communities
living as a minority).
2. Explore legal frameworks regarding protection of religion and belief in UK law.
3. What are women’s legal rights? Compare and contrast Shari’ah and UK Law.
Research Questions (any one):
1. Conduct a case study of a Shari’ah court using case study methods learnt on this module.
2. Undertake a survey of British Muslims awareness of Islamic law.
Indicative Key Texts:
Ali, S. S. (2000) Gender and Human Rights in Islam and International Law. Equal before
Allah, Unequal before Man? The Hague: Kluwer Law International
Ali, S. S. (2010) 'Cyberspace as Emerging Muslim Discursive Space? Online fatawa on
women and gender relations and its impact on Muslim family law norms' International Journal
of Law, Policy and Family 24 (3)
Baderin, M. A. (2005) International Human Rights and Islamic Law. Oxford: Oxford University
Press
Baderin, M. A., ed. (2008) International Law and Islamic Law. UK: Ashgate
Izzidien M (2004) Islamic Law, From Historical foundation to contemporary practice.
Edinburgh: Edinburgh University Press
30
Islamic Gender Studies: a comparative approach
Objectives
Knowledge and
understanding
Cognitive and
intellectual skills
Key transferable
skills
Discipline-specific
skills
Gender in the context of Islam and the Quran
Islamic feminisms
Western feminisms
Theological and social elements
Male/female cultural norms
Plurality of heritage
Awareness of history
Sources of authenticity and authority
Capacity to analyse, compare different cultural norms, communicate
Counselling, public speaking, translation, diplomacy, communication
skills
Community of Inquiry (App 5)
Oral and Presentation Skills
Translation and Exegesis
Team work
Negotiation of ownership of different feminisms.
Capacity to imagine/ implement new forms of female and male
authority
Outcomes:
1. Be able and prepared to analyse critically the similarities and differences between
different feminisms, to include Islamic feminisms and Western feminisms.
2. Become an ambassador for a new Muslim feminism, through running a community of
inquiry in a different community from your own.
3. Use the module knowledge and skills to develop new feminisms that are compatible with
Islamic and western thinking.
Assessment:
Any one essay and a research question (to be altered by host institution to make suitable for
the level at which the course is offered)
Essay Questions (any one):
1. Study an area of Islamic theology regarding girls and women and write an essay that is
theologically sound, comprehensible to non-Muslims and also takes account of Western
beliefs. Topics may include: marriage, purity, menstruation, parenthood or community
work.
2. Undertake an initial exploration of your choice of comparative aspects of gender
emancipation in Islamic and Feminist epistemologies. In your work include critiques of
both.
3. Run a five session community of inquiry within another community e.g. a Christian,
Jewish, Hindu or secular community, looking at women’s educational opportunities.
Research Questions (any one):
1. Conduct an ethnographic study of a successful Muslim woman, using the ethnographic
techniques you have learnt on this module.
2. Interview a woman from a different faith background but similar to you in age. Use a
semi-structured interview format to discuss the similarities and differences in your lives.
Indicative Key Texts:
Guindi, F (1999). Veil: Modesty, Privacy and Resistance. Oxford, New York: Berg
31
Jawad, H& B, Tansim (eds.) Muslim Women in the United Kingdom and Beyond -Experiences
and Images. Boston: Brill
Afshar, H (2008). ‘Can I see your hair? Choice, agency and attitudes: the dilemma of faith and
feminism for Muslim women who cover’ in Ethnic and Racial StudiesVol 31, No. 2 February
2008, p. 411 – 427
Ahmed, L (1992). Women and Gender in Islam – Historical Roots of a Modern Debate.
London: Yale University Press
Al Farūqi, L (1991). Women Muslim Society and Islam. Indianapolis: American Trust
Publications
Badran, M (2008). ‘Between Muslim Women and the Muslim woman’ in Journal of Feminist
Studies in Religion, Vol. 24, No.1, 101 – 106
Barlas, A (2002). Believing Women in Islam – Unreading Patriarchal Interpretations of the
Quran. Austin: University of Texas press
Bewley, A (1999). Islam: The Empowering of Women. London: Ta-Ha Publishers
Gabriel, T &Hanan, R (2010) Islam and the Veil. London: Continuum
Contractor, S (2011), Muslim Women in Britain: Demystifying the Muslimah. London:
Routledge
Nadwi, M (2007). Al-Muhaddithat; the Women Scholars in Islam. Oxford: Interface
Publications
Scott-Baumann, A (2003) ‘Teacher Education for Muslim Women: intercultural relationships,
method and philosophy’ Ethnicities 3(2) pp 243-261
Tarlo, Emma (2010). Visibly Muslim - Fashion, Politics and Faith. Oxford: Berg
Islamic Pastoral Studies: a comparative approach
Objectives
Knowledge and
understanding
Cognitive and
intellectual skills
Key transferable
skills
Discipline-specific
skills
Study the influence of varied contexts upon pastoral traditions;
historical, political, sociological, community studies, theological,
psychological, intercultural, legal. Explore Islamic guidelines from the
Quran and Sunnah that can inform and influence counselling
techniques
Cross disciplinary approaches
Psychological interpretation
Counselling (family, marital, legal)
Pastoral support in different contexts
Public speaking
Translation/ interpretation
Diplomacy
Community of Inquiry (App 5)
Oral and Presentation Skills
Translation and Exegesis
Team work
Putting oneself in another person’s situation
Co-operative problem solving of personal issues
Being non-judgmental yet clearly ethical
32
Outcomes:
1. Be able to analyse critically the major pastoral models available in British society and
compare them with Islamic approaches.
2. Become actively engaged in developing a fusion of a range of different counselling
models e.g. Rogers’ person centre approach and group-based approaches.
3. Use this knowledge and these skills to focus on one group for giving appropriate support
e. g. children, men, women, couples, families, the elderly.
Tasks:
Any one essay and the research question (to be altered by host institution to make suitable
for the level at which course is offered)
Essay Questions (any one):
1. Interview a female faith leader from other than your own faith or belief perspective about
her experiences and the pastoral needs of her community and compare this with your
own experiences.
2.
Explore currently available frameworks for pastoral care in your city across each of the
three Abrahamic faiths.
3. Explore Muslim chaplaincy in any one of the following: University, NHS or Prison. Explore
how the Muslim chaplain works as part of an inter-faith team.
Research Questions (any one):
1. Conduct a literature review of pastoral care in three different pastoral traditions e.g. faithbased, secular and institutionally based.
2. Facilitate a focus group of young Muslims to understand their pastoral needs.
Indicative Key Texts:
Ansari, H (2004) The Infidel within: Muslims in Britain since 1800. Hurst: London
Gilliat-Ray, S (2010) Muslims in Britain – An Introduction. Cambridge: Cambridge University
Press
Bari, M (2005). Race, Religion & Muslim Identity in Britain. Swansea: Renaissance Press
Ibn Qayyim al-Jawziya (c. 1300), Natural Healing with the Medicine of the Prophet: from the
Book of the Provisions of the Hereafter, transl. Muhammad Al-Akili (1992), Philadelphia: Pearl
Publishing House
Hopkins, P & Gale, R (eds) Muslims in Britain: Race, Place and Identities. Edinburgh:
Edinburgh University Press
Scott-Baumann, A et al (2013) AMCED Chaplaincy Text Book
Scott-Baumann, A (2006) ‘Ethics, Ricoeur and Philosophy: ethical teacher workshops’ in
International Journal of Research and Method in Education Vol 29 (1) pp 55-70
Skinner, R (2010) ‘An Islamic approach to psychology and mental health’ in Mental Health,
Religion & Culture Vol 13 (6) pp 547-551
Suleiman, Y (2009). Contextualising Islam in Britain: Exploratory Perspectives. Cambridge:
Centre of Islamic Studies, University of Cambridge.
33
Ramadan, Tariq (1999). To be a European Muslim. Leicester: The Islamic Foundation
Rogers, C.R.(1959) A theory of therapy, personality, and interpersonal relationships. In S.
Koch (ed.), Psychology: A Study of a Science, vol. III. New York: McGraw Hill, 184256.Journal – Pastoral Care in
Educationhttp://onlinelibrary.wiley.com/journal/10.1111/%28ISSN%291468-0122
Inter-Faith Dialogue: a comparative approach
Objectives
Knowledge and
understanding
Cognitive and intellectual
skills
Key transferable skills
Discipline-specific skills
Islam,
communicating / discussing Islamic beliefs in pluralist
settings,
socio-political contexts of dialogue,
inter-disciplinary strategies for dialogue,
philosophies of cohesion,
conflict management
Ability to analyse social contexts and choose appropriate
approach and basis to facilitate dialogue
Ability to engage actively with Muslims and others
Ability to develop an active understanding of the similarities
and differences between the three Abrahamic faiths and
secular positions
Basic understanding of all major world religions – Baha’i,
Buddhism, Hinduism, Jainism, Sikhism and Zoroastrianism
Conflict Management,
relationship building and management,
presentation skills and public speaking,
translation,
diplomacy,
communication skills
Community of Inquiry (App 5)
Team work
Knowledge of the beliefs of major UK faiths
Philosophical and ethical issues in dialogue
Outcomes
1. Be able to critically analyse and enrich curriculum /course content of Islamic Studies
modules.
2. To become an ambassador for interfaith co-operation on women’s issues.
3. Make use of knowledge and skills acquired in order to contribute towards improving and
developing Islamic Studies courses at universities.
Assessment:
Any one essay and the research question (to be altered by host institution to make suitable
for the level at which course is offered)
Essay Questions (any one):
1. Select, with tutors’ help, an existing module on Islamic Studies at the validating university
and prepare material that creates debate with Christians and Muslims and can be used to
enrich such a module.
2. Choose two historical female religious personalities from any two of the eight major world
faiths and explore how faith community narratives of these two women may be used to
inspire dialogue and understanding between those two communities.
3. Explore the history of inter-faith work in your city.
34
Research Questions (any one):
1. Conduct a case study of a successful interfaith group, using case study approaches.
2. Organise a focus group of young people of two or more different faiths to discuss any one
of the following issues: ‘Britishness’, ‘effects of the economic downturn on communities’
or ‘discrimination’.
Indicative Key Texts:
Beckford, J; Gale, R; Owen, D; Peach, C; & Weller, P (2006). Review of the Evidence Base
on Faith Communities. London: Office of the Deputy Prime Minister
Esposito, J (2003). Oxford Dictionary of Islam. Oxford: Oxford University Press
http://www.oxfordreference.com
Huntington, S (1993). The Clash of Civilizations?
http://history.club.fatih.edu.tr/103%20Huntington%20Clash%20of%20Civilizations%20full%20
text.htm
INSTED Report (2007). The Search for Common Ground: Muslims, non-Muslims and the UK
media. http://www.insted.co.uk/islam.html
Joly, Danièle (1987). Making a Place for Islam in British Society: Muslims in Birmingham Research Papers in Ethnic Relations No. 4. Warwick: Centre for Research in Ethnic Relations
Murata, S and Chittick, W (2006) The Vision of Islam. London: I B Tauris
Seddon, M, Hussain, D & Malik, N (eds) British Muslims Between Assimilation and
Segregation – Historical, Legal and Social Realities. Markfield: The Islamic Foundation
Siddiqui, A (1997). Christian-Muslim Dialogue in the Twentieth Century. London: Macmillan
Scott-Baumann, A (2009). Ricoeur and the Hermeneutics of Suspicion. London: Continuum
Tilbury, Daniella.; Mulà, Ingrid. (2009). Review of Education for Sustainable Development
Policies from a Cultural Diversity and Intercultural Dialogue: Gaps and Opportunities for
Future Action. Paris: UNESCO
35
Chapter 6
Conclusions
Women are the interface, who can look both ways into secularism and into Islam, and British
Muslim women who wish to be religious scholars are requesting formal higher education to
enable them to explain Islam and understand Western beliefs and cultures; with such
qualifications they believe they will be more able to facilitate relationships between secular
and religious views on femininity, and develop solidarity with other faiths in debates about
such key issues as women’s reproductive rights, physical autonomy and freedom from
domestic violence, abuse and fear of terrorism.
I Research Methodology
1. Our research methodology is based on a phenomenological approach that accepts
the existence of a wide range of valid, often apparently different viewpoints about
what it means to be a woman and the need for dialogue among women. This has led
to success in bringing women and experts from different standpoints together. This
was a concerted effort on our part to facilitate discussion and debate across various
Islamic studies perspectives and has produced results that are consistent with and
appropriate to the range of views represented among those consulted in this process.
2. Through our collaborative approach to research, research participants and those
whom we consulted with during the research felt involved and committed to our
research objectives even beyond this research process. Most of our respondents
wish to “see this project through to success”.
II Validation
3. There is considerable interest within the sampled Muslim girls’ colleges for validation
of their courses, albeit less interest in and understanding of the quality assurance
necessary.
4. Validation is usually associated with enhanced employability, career and educational
opportunities.
36
5. In order to meet the needs of Muslims living within a secular society we suggest that
courses provide ‘bridges’ between religious and secular viewpoints and this is clearly
exemplified in our modules e.g. comparison and contrast of Islamic and Western legal
systems, and of Islamic and Western feminisms. Specialist pedagogies are
necessary to make such bridge courses effective (see below).
6. Various models of validation are available in Britain: many UK HEIs will offer one or
more of these models. All are rigorously quality assured and financial viability is vital:
i. validation of existing university courses that also contain some Islamic
components
ii. associate faculty role where Muslim institution must follow validation
procedures yet also have a degree of autonomy
iii. courses validated and quality assured in Britain and taught abroad
III Partnerships and Collaborative Linkages
7. The Muslim colleges we spoke with, that have partnerships with British universities
(Islamic College and Markfield), believe that their institution and their students have
benefited considerably from validation, while also admitting the amount of work
necessary for validation purposes. They would welcome more collaborative academic
work and the opportunity for continued professional development (CPD)
8. In future, linkages may include shared curriculum development to incorporate best
practice in pedagogy and content within new courses: innovation can involve
combining both traditional alim / alimah courses and university Islamic studies
courses so that students can have the spiritual development they desire while
simultaneously laying the foundations for viable future careers. There are clear
advantages to be derived from a more diverse indigenous student population in terms
of social cohesion and positive community activism
9. Currently it is clear that such linkages are seen as being of more benefit to the
Muslim institutions than to universities. We see four major advantages to Britain’s
civil society:
i. under new financial restrictions, it is necessary for state sector and
independent organisations to diversify income streams and one pathway is
for them to work together
37
ii. collaborative partnerships will increase student numbers at a time when those
students who expected to attend university are becoming unwilling to do so
iii. This approach will help to confront public discourse that uses the perceived
status of women in Islam as a reason to criticise Muslims
iv. Given the clear and urgent need for interfaith dialogue and the government’s
Big Society agenda, we also see the possibility for universities to benefit from
such arrangements in future by making use of Muslim institutions’ skills in, for
example, interpreting and explaining Islam.
IV Curriculum
10. Content, pedagogy and ideology vary considerably between the various Muslim
institutions in the sample: noteworthy are the following – denomination within Islam,
devotion to textual interpretation and the levels of theoretical and practical aspects
taught. The similarities are greater than the differences across the group of Muslim
institutions.
11. There is a need within UK universities for courses that study Islam and Muslim
communities in British, European and Western contexts. We have developed four
bridge modules with a group of experts and believe they will be valuable additions to
interfaith understanding: integral to the bridge modules is the acceptance that it is
vital to compare, contrast and take account of different social and religious
phenomena such as e.g. shari’ah law and common law. The term ’bridge’ has two
connotations: to search out new student groups and draw them into validated HE
programmes, and to create bridges between communities and faiths.
12. Pastoral studies have been identified as a priority area by young adult British Muslims
who seek counselling and pastoral care training
V Gender Issues
13. There is a need for greater involvement of women in course design and
implementation. The need for women-friendly interpretations of religious texts and
new pedagogies as described by Barazangi (2004), Contractor (2010, 2012), ScottBaumann (2003, 2007) and others is often evident. This is a sensitive issue that is
best approached and is best addressed from an Islamic theological perspective
38
14. Issues regarding the hijab, feminine modesty and women’s needs indicate the
importance of the debate regarding women’s issues
15. Through this research process we were able to initiate discussion and debate by
female and male scholars with a greater aim of encouraging the visibility of Muslim
women in Islamic studies. There is a need for continued commitment to scholarship
by and for women within Islamic Studies as currently taught at university
VI Interfaith and Dialogue
16. Students and staff at Muslim colleges are often involved in different interfaith,
dialogue and community cohesion activities. However this is often not known about
within the mainstream universities and improved sharing of information about such
activities can be achieved within enhanced partnerships
17. There is considerable appetite and scope for interfaith work, which needs careful
curriculum support and pedagogic management. This can be achieved, for example,
by teaching students who take these bridge courses a repertoire of research
methods, to combine with community of inquiry approaches. They will then be able to
use case study research methods and even action research approaches in their own
communities and beyond. This is clearly exemplified in the tasks set for each bridge
module
Way Forward and Possibilities beyond this Research Project
The Norwegian tragedy of 22 July 2011 unleashed public expressions of shock and disgust at
the murder of over 70 people, yet also brings out public sympathy with, and endorsement of,
the killer’s views on Islam, Muslims, multiculturalism and modern Europe. We see this in The
New York Times and The Jerusalem Post. 21 We also note the responses from mainstream
media immediately after the attacks, assuming that Islamic terrorists carried out the attack.
Craig Murray was one of the first to comment on this. 22 Such a phenomenon (the tragedy and
the responses it evokes) renders even more urgent the need to build interfaith collaboration
into the education system and shows the importance of developing curricula and pedagogy
21http://www.nytimes.com/2011/07/25/opinion/25douthat.html?_r=2
http://www.jpost.com/Opinion/Editorials/Article.aspx?id=230788
22http://www.craigmurray.org.uk/archives/2011/07/islamophobia-run-wild/.We
thank Robin
Richardson of Insted for his guidance in this matter, and refer the reader to www.insted.co.uk
for further documentation.
39
that facilitate discussion across and between cultural and religious differences. In Britain we
also witness the rise of confrontational right wing groups such as the English Defence League
and, in contrast, the beneficial effect of interfaith and inter-communal dialogue in reducing
tensions, as in the aftermath of the loss of life during August 2011 riots in England.
1. In order to continue the dialogue between different Islamic studies perspectives
facilitated during this research, a conference should be convened to explore
possibilities and potential for collaborative partnerships between public HEIs and
Muslim Institutions. Ideally such a conference should include a broad-based
representation from practitioners and communities as well as academics and
policy makers, with good female representation. Such a conference could lead to
the convening of a committee to explore issues and challenges in setting up and
maintaining partnerships.
2. We recommend that several HEIs are encouraged by the Islamic Studies
network, working closely with HEA and HEFCE, to adopt these modules and thus
facilitate the creation of more partnerships between Muslim colleges and HEIs. A
group of HEIs and Muslim institutions may convene to establish more detailed
curriculum models and templates.
3. There is an urgent need for researchers exploring similar or related issues to
come together to explore common ground and share findings. With the support of
the Islamic Studies Network, funding should also be sought for research to
support the process of establishing links between public HEIs and Islamic
institutions.
4. The Islamic Studies Network should establish a platform for female practitioners –
Muslim, of other faiths and of no faith - to discuss female perspectives, the
aspirations of Islamic Studies in the UK and issues around interfaith
understanding. European funding may be sought for curriculum development
programmes that will improve social networks.
40
References
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Barazangi, N (2004)Woman's Identity and the Quran – A New Reading. Florida: University
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Bernasek, L and Bunt, G (2010) Islamic Studies Provision in the UK. Report to HEFCE by the
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Contractor, S (2012) Muslim Women in Britain: De-mystifying the Muslimah: exploring
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Contractor, S (2010) Demystifying the Muslimah: Exploring Perceptions of Selected Young
Muslim Women in Britain. Unpublished PhD thesis. University of Gloucestershire
Dwyer, Claire (1997). Constructions and Contestations of Islam: Questions of Identity for
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Glick P and Fiske S (1996) The Ambivalent Sexism Inventory: Differentiating hostile and
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Hanisch, C (1969)The Personal is Political
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Hussain, D (2004) British Muslim Identity in Seddon, Mohammad, Hussain, DIlawar & Malik,
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Hoodfar, H (2003) More than Clothing: Veiling as an Adaptive Strategy in Alvi, S; Hoodfar, H&
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Le Doeuff, Michèle (1998). The Sex of Knowing. translated by Kathryn Hammer and Lorraine
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Mahmood, Saba (2005). Politics of piety: the Islamic revival and the feminist subject.
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Merleau Ponty, M (1962) ‘The Body in its Sexual Being’ in The Phenomenology of Perception
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Mukadam, M, Scott-Baumann, A, Chowdhary, A and Contractor. S (2010)The training and
development of Muslim Faith Leaders: Current practice and future possibilities
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Nadwi, M (2007) Al-Muhaddithat; the Women Scholars in Islam. Oxford: Interface
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Poole, E (2002) Reporting Islam London IB Tauris
Reinharz, S with L Davidson, (1992) Feminist Methods in Social Research. Oxford and New
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Scott-Baumann, A (2007) Collaborative Partnerships as Sustainable Pedagogy: Working with
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42
Appendix 1
Acknowledgements
Dr Fauzia Ahmad, Bristol University, AKUISMC
Farah Ahmed, (Headteacher, Islamic
Shakhsiyah Foundation)
Shiban Akbar, Assessment & Training
Consultant, Communication Essentials UK
Dr Fozia Bora, Markfield Institute of Higher
Education
Dr Lisa Bernasek, Higher Education Authority
Dr. Delia Cortese, Middlesex University
Alyaa Ebbiary, Lancaster University
Dr. Ida Glaser, Oxford Centre for MuslimChristian Studies
Amina Inloes, Islamic College
Hilary Kalmbach, University of Oxford
Humera Khan, An-Nisa Society
Dr Arzina Lalani, Institute of Ismaili Studies
Suhaila Merali, Khoja Shia Itna Asheri
Community Contact
Dr Mohammad Mesbahi, Islamic College
Dr Shuruq Naguib, Lancaster University
Robin Richardson, INSTEAD
Prof. Francis Robinson, Royal Holloway,
University of London
Dr.IanThackray, University of Gloucestershire
43
Appendix 2
CVs of Critical Friends
Dr. Malcolm MacLean has worked across a wide range of policy and campaign areas
dealing with enhancing access to Higher Education and other areas of social policy. His
background in the student and trade union movements as well as in government policy advice
and service delivery in New Zealand and Australia has a strong focus on work with
indigenous peoples and other socially marginalised groups to build socially and culturally
relevant focussed programmes. In addition, he has considerable experience in curriculum
design and quality assurance across a range of discipline areas, has sat as an internal and
external member of and chaired numerous validation panels, and is a former convenor of the
Southern England Consortium for Credit Transfer and Accumulation (SEEC) European Credit
Network Group. His academic training is in anthropology and history and he is Associate
Dean, Academic Frameworks at the University of Gloucestershire where he teaches history
and sociology in the School of Sport & Exercise. His research and teaching interests centre
on popular movements, colonial and post-colonial body cultures and identities, and labour
and employment in the sport, leisure and cultural industries. His recent publications explore
the literary representations of West Indies cricket and gendered labour markets in the racing
industry. Further information is available at
http://insight.glos.ac.uk/academicdepartments/dse/staff/Pages/drmalcolmmacLean.aspx
Dr Shuruq Naguib is lecturer in the Department of Politics, Philosophy and Religion at
Lancaster University. Previously she studied and taught Islam in a range of cultural contexts
at Manchester University’s Middle Eastern Studies Department in the School of Languages,
Linguistics and Modern Cultures. Her research interests include classical exegesis of the
Qu’ran; the representation of women in the Qu’ran and gender in Islamic thought. Dr Naguib
believes that research on Islam is, of necessity, transcultural. In this way it is possible to do
justice to the centuries old traditions within Islam of understanding both the cultural
complexities of individual cultures and also transcultural dimensions with strong religious
underpinnings. This method can be seen to be effective, for example, by studying modern
Islamic writings through exploring the shared intellectual genealogies of Muslim writers in
Egypt, Syria and India. Dr Naguib is leading a research project entitled Muslim Women
Reading Religious Texts in Britain and Egypt (2010-2011) to investigate how contemporary
Muslim women read the core Islamic texts of the Holy Qu’ran and the Hadith. In this
innovative project, Muslim women students discuss interpretations of religious texts, to
investigate how their reading and understanding informs their personal religious practices and
how they understand and construct interpretative authority.
Dr Naguib is a member of the Higher Education Academy’s Islamic Studies Board and her
recent publications examine issues of purity in Muslim women’s lives and religious heritage.
Further information can be found at: http://www.lancs.ac.uk/fass/religstudies/profiles/78/
44
Appendix 3
Questionnaire used for Focus Group Discussions with alimahs
INSTITUTION:
DATE:
RESEARCHERS:
HOW MANY ALIMAHS?
Questions
1.
Why are you studying to be an alimah?
2.
Would it be possible for you to take this course in a British University?
3.
How do you hope to use this work?
4.
Will you consider working in the community?
5.
Would you find it useful to have accreditation for your studies?
6.
What curriculum areas do you study?
7.
Does this course meet all your needs?
8.
What needs to happen for you to be able to take a course like this at a British
university?
5.
What do you want to achieve in the future?
6.
Would you recommend any changes for alimah training?
45
7.
How well do you think your course equips you to do the things you hope to achieve?
Please Note:
1. Thanks you for your time. You have the right to be anonymous and to opt out of the
research at any time.
2. Please feel free to include any further information you think may be useful to this
research.
46
Appendix 4
Expert Seminar Agenda
Higher Education Academy Islamic Studies Network Project
EXPERT WOMEN’S SEMINAR
Encouraging Muslim women into higher education through
partnerships and collaborative pathways
Wednesday 9th February 2011
Room 2, Friends’ Meeting House, Euston Road (Opposite Euston Train Station)
Agenda
10.00
10:30 – 10:50
10:50 – 11:50
Start and introductions: Coffee
Introduction to Project
‘Women and learning in Islamic history’
Prof. Francis Robinson,Royal Holloway University of London
‘Preaching, Speaking, Leading: Preliminary Thoughts about Female
Islamic Leadership in Britain’
Hilary Kalmbach University of Oxford,
Q&A
11:50 – 1.00
1.00 - 2.00
(Chair: Dr. Alison Scott-Baumann)
Lunch, prayers
‘Muslim Women in HE’
Dr. Fauzia Ahmad, Bristol University, AKU-ISMC
Table interim research findings and discussion Dr. Alison ScottBaumann and Dr. Sariya Contractor
2.00 - 3:00
(Chair: Dr. Fauzia Ahmad)
Discussion Workshops:
Pastoral Issues
Islam and Gender
Interfaith
Islamic law
3:00 -3:30
(Facilitators: Dr. Alison Scott-Baumann & Dr. Sariya Contractor)
Plenary: workshop findings
3:30 - 4:00
(Chair: Dr. Sariya Contractor)
Closing comments
47
Appendix 5
Community of inquiry: students as active researchers in class
Dr Alison Scott-Baumann, Lancaster University
alisonscottb@gmail.com
Classification Category:
1. Developing student appreciation of dealing with differences of opinion and looking for
similarities in the discipline.
2. Using teaching and learning processes, which simulate research, processes (e.g.
project-based modules, dissertation modules, inquiry-based learning etc).
3. Bringing data/findings from staff research/consultancy into the curriculum
Context:



Course/unit/module title: Several
Course title: Comparative Studies of Islam HEA suite of modules
Level: adult learner, certificate or masters, depending on decisions by host institution
What does the teacher do?
Stop telling and start learning: students as active researchers in class
Community of inquiry is a process which gives the pedagogic management of ethical
discussions to the students. It involves the teacher setting up group dynamics which
transform the teacher’s role from one of didact to critical friend.
It has potential for dealing with ethical issues and, more specifically, with working in a new
way in research methods courses. We have all used such techniques as part of our work; this
is the opportunity to become systematic. To start working in this way you must read around
the subject (see below). Simple steps can be followed to try it out, but further research is
necessary.
Simple steps to trying a community of inquiry
Choose a picture, a story or a statement that contains ethical issues that you think will be of
interest. Introduce this to the class, and give them the concepts behind community of inquiry:

understanding of values and purposes

inquiry based learning focused on thinking

higher order and complex thinking in the search for meaning

discussion of key common contestable concepts

teacher and students learning together

ethical reasoning

understanding of different perspectives and different points of view
Have students seated in a way that maximizes opportunity for communication and democratic
behaviour. This is usually a circle.
Ask them on their own to write down a question that they think arises from the stimulus, and
that they would like the class to discuss.
Ask them in pairs to share their question and come up with one that they are happy to
propose.
Take the questions, write them up for all to see, group them thematically if appropriate.
Help the class to vote for the one they wish to discuss.
Support them in discussing, being aware of the need to let silences happen, and also the
need to avoid a few voices dominating the discussion.
48
Help them to see whether there are any themes or repeated ideas, and draw a conclusion in
good time, at least five minutes before the end.
Help them to see that you don’t have the right answer, and that they will be able to take more
and more responsibility for the process as the sessions continue.
Why would you try to run a community of inquiry?
Socrates, according to the writings of Plato, was the great originator of a method of inquiry
that will help us to think more clearly and more morally about the dilemmas of life. Socratic
questioning is the term used to denote an exhaustive, and exhausting, interrogation of your
own and other people’s belief systems, to the point at which we begin to question our own
assumptions and seek more intellectual and moral honesty. Socrates always got on well with
his companions, even though he was considered to behave like a gadfly, stinging them into
reacting. Tragically, he was thought to be a danger to the state, and was put to death for
inciting seditious discussions.
Community of Inquiry tries to help us avoid such an extreme solution when we find that
people are annoying in discussion. The approach called ‘community of Inquiry’ uses Socratic
questioning techniques to persuade us to consider our fundamental beliefs and to ask
ourselves whether we really have clear understanding, or simply opinions that we wish to
protect unchallenged. The more recent pedigree comes from American science and
philosophy; Charles Peirce developed community of inquiry to bring together the scientific
community for reasoned constructive discussion. Matthew Lipman, American philosopher,
has developed Peirce’s community of inquiry into a programme called Philosophy for
Children, and you can receive training in this technique through SAPERE, an English
organisation. ASB’s research interests lie in using this technique with undergraduates and
postgraduates. There is an interim report on some of my findings with adults and some
findings with children in my 2006 paper Ethics, Ricoeur and Philosophy: ethical teacher
workshops.
There are two main areas that need to be developed in a community of inquiry, whatever the
age of the group and they are moral topics and procedural values:

Development of discussion of moral topics:
Students can identify moral issues to a limited extent and can improve with
practice
Teacher can facilitate this process by initially using stimulus materials e.g. a
thought provoking picture or statement, or a short story
With experience

Development of procedural values:
Respect for others
Tolerance
Reasonableness
Self-critical attitudes
Bravery in challenging others calmly
In terms of the second category, development of procedural values, it is vital to establish
appropriate guidelines, such as:
 techniques for turn taking,
 for reducing the teacher’s control, so that the group functions as a critical peer
inquiry, for encouraging silence,
 for encouraging the use of questions as well as statements,
 for metacognitive awareness; thinking about how we think.
We are seeing evidence that students make cognitive improvements and personal
discoveries because they;
-
Develop powers of self expression
Develop sense of intellectual and moral community
Understand values and purposes
49
-
Learn inquiry based learning
Engage in higher order complex thinking
Learn with their teacher and peers
Ethical reasoning is encouraged
All these techniques and more can be learnt in a Philosophy for Children workshop, as run by
SAPERE.
It is useful to differentiate between inquiry and debate:
Inquiry

Challenges public norms

Assumes possibility of fallibility

Invites discussion of internal consistency in one’s own arguments

Supports tolerance of the views of others
Debate

Appeals to public norms

Assumes infallibility

Appeals to emotions to motivate activity

Own values may differ from those argued

Suggests invalidity of ‘opposing’ views, thus suggests intolerance
Key advice and things for teacher /tutor to look out for:
Prepare very well; because you are handing over to students so you also need to be ready to
pull them back if they become upset with each other, calm them down and broker peace.
Practice question forms and statement forms that are not confrontational, but allow you and
others to speak your mind in a reasoned way.
Think about how you respond currently to the discussion of controversial issues: do you
a) Avoid it?
If you avoid it, then you need to decide whether you want to take this risk. You need to feel
safe in being able to accept that there may not be one right answer.
b) Encourage it but stifle it if it becomes worrying?
If you are here you need to get to grips with the limits of democratic discussion; it should be
possible to use this method even when there is a member of the BNP in the group, for
example.
1) Basic issues to do with human dignity and human rights need to be aired,
2) The person’s views should be seen as separate from the person for the purpose of
discussion
3) Make it possible for someone to change their mind, so avoid hunting them into a moralistic
corner.
c) Create situations in which debate about controversial and difficult subjects can
thrive?
If you are here this approach will seem familiar to you, and you can benefit by looking closely
at the community of inquiry model, as it will offer some new approaches.
Freedom of speech is a responsibility not a right.
Does it work?
Student evaluations show a high level of interest and satisfaction.
Ongoing research suggests that undergraduates, Masters level and doctoral students all
enjoy it, once they have accepted that they have the responsibility, not only the right to
express opinions but to make space for those of others, that others have an equal
responsibility, and that it is possible to change your mind about strongly held beliefs.
50
What problems/issues have arisen?
This takes time to set up. You need at least an hour for each session and you need to do it
regularly and hand over to the students so that they run a community of inquiry, perhaps with
a pair running the group, as they can give each other support.
It can be difficult as the teacher to accept that you may not have an answer and that the more
you discuss, the less likely this becomes. But the prize involves being able to think more
clearly and have more autonomy in making good moral decisions.
Relevant references
KEY REFERENCE
Peirce, C. (1965 -1966). The Collected Papers of Charles Sanders Peirce. Hartshorne. C &
Weiss. P (ed) Harvard University Press. Cambridge. Mass.
Department of Education , Tasmania:
http://ltag.education.tas.gov.au/proflearn/pedagogy/communityofinquiry
http://ltag.education.tas.gov.au/ proflearn/pedagogy/communityofinquiry/
Oregon University:
http:/www.communitiesodinquiry.com/sub/coi-model.html
commons.ucalgary.ca/documents/Comm_of_Inquiry.pdf
Journal of Analytic Teaching
Planning for the future:
Explore the possibility of teaching this technique to teenagers/young adult students and then
make it possible for them to teach the technique to teachers/respected members of the
community
Source ltag.education.tas.gov.au/ proflearn/pedagogy/communityofinquiry/
Dr Alison Scott-Baumann alisonscottb@gmail.com
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April 2011
Appendix 6:
Post-18 Qualifications: a framework for discussion
A framework such as this can be used as a basis for developing collaborative partnerships
between universities and Muslim institutions for the purpose of developing and accrediting
courses in applied Islamic theology. The entry criteria are A levels or accreditation of prior
learning or experience (APL). This framework was originally used in the Mukadam et al 2010
available here: http://www.communities.gov.uk/documents/communities/pdf/1734121.pdf
Objectives
Add in
separate row
please
Certificate
in HE
4
Diploma in
HE and
foundation
degree
Honours
degree
6
5
Postgraduate
teacher
training and
social work,
and masters
degree
Doctorate
8
7
FHQS levels
4
5
6
7
8
Knowledge
and
understanding
Cognitive and
intellectual
skills
Key
transferable
skills
Disciplinespecific skills
NOTES
The four major categories – development of knowledge and understanding, cognitive and
intellectual skills, key transferable skills, discipline-specific practical skills – are explained in
greater detail at http://www.seec-office.org.uk/creditleveldescriptors2001.pdf. Credit level
descriptors derived from them establish the levels of complexity, relative demand and
independent thought that are required when a student completes a programme of learning.
The entry requirements of a student are established according to academic achievement or
accreditation of prior learning that can also be experiential (AP(E)L). It is possible for students
to enter at different levels if they have a portfolio of learning and experience to demonstrate
that they have achieved an appropriate level.
Credit level descriptors are used for a) curriculum design, b) guiding assignment of credit, c)
providing guidelines for academic groups of experts, d) providing guidelines for recognising
levels of learning that have taken place in non-formal settings and e) staff development.
52
Subject benchmark statements provide a means for the academic community to describe the
nature and characteristics of programmes in a specific subject or subject area. It is possible to
map Islamic Theology (darsenizami, hawza) and various applied requirements for pastoral
service onto such subject benchmark statements, while retaining the unique characteristics of
Islamic theology and at the same time giving clarity to shared characteristics across religions.
Such a process would facilitate development of a robust and flexible curriculum structure for
proposing accreditation of Muslim faith leadership training in applied Islamic theology. It can
be offered in stages, starting with a certificate and continuing then with a diploma, a
foundation degree and an honours degree. Such a programme can also be developed into
masters and doctorate level qualifications.
Below there is an example of a benchmark statement for an honours degree in theology and
religious studies which could readily be adapted for Islamic theology:
‘On graduating with an honours degree in theology and religious studies, students should be
able to:

represent views other than the student's own sensitively and intelligently with fairness
and integrity, while as appropriate expressing their own identity without denigration of
others, through critical engagement in a spirit of generosity, openness and empathy

demonstrate with sensitivity awareness of the passion and claims to certainty that
may arise in religious traditions, with their positive and negative effects

demonstrate sophisticated understanding of the multi-faceted complexity of religions,
for example in the relationship between specifically religious beliefs, texts, practices
and institutions, and wider social and cultural structures, norms, aesthetics and
aspirations

demonstrate intellectual flexibility through the practice of a variety of complementary
methods of study, for example, philosophical, historical, systematic, dogmatic,
phenomenological, linguistic, hermeneutical, empirical, speculative, social scientific,
archaeological

demonstrate awareness of and critical assessment of religious contributions to
debate in the public arena about, for example, values, truth, beauty, identity, health,
peace and justice

demonstrate a sophisticated understanding of how personal and communal identities
and motivations are shaped by religion, how this has both constructive and
destructive effects, and how important such identities are.’
Source: Quality Assurance Agency, 2007
http://www.qaa.ac.uk/academicinfrastructure/benchmark/statements/Theology.asp
53
Appendix 7:
Questionnaire used for Partnership Experts
1. Have you been able to read the document?
2. What first impressions do you get?
3. Do you have access to/ experience of similar courses and if so, can you tell me about
them?
STUDENTS
Do you think these courses would interest
1. Muslim women?
2. Muslim men?
3. Non-Muslims?
4. DarulUloom Graduates – Alims and Alimahs
PARTNERSHIPS BETWEEN MUSLIM HE COLLEGES AND MAINSTREAM UNIVERSITIES
1. How do you think this work will facilitate partnerships between Muslim colleges and
mainstream universities?
2. How do you think this work could facilitate team teaching etc. between Muslim
colleges and mainstream universities?
3. Do you know of courses either in your university or any other where these modules
may be offered as an optional?
4. How may we enhance visibility for such courses in the UK HE sector?
PEDAGOGY
1. Can you help us by adding resources and teaching ideas?
2. What advantages can you see for using the community of inquiry?
3. Do you think it is necessary to train people in how to use community of inquiry?
4. What do you think should be added to these materials?
5. How do you think such courses could enhance students’ employability?
6. Intercommunity dialogue and comparative approaches are envisaged as a theme in
all four modules. Could you recommend ways to enhance this?
We would like to acknowledge your contributions in our final report. Please confirm that this is
acceptable to you.
THANK YOU FOR ALL YOUR HELP
54