The primary purpose of this thesis is to offer an approach to building a culture of leadership based on the Prophet Muhammad's teaching of love in Islamic schools. Since people are strongly motivated by values they deeply adhere to, the paradigms used as rationale for this study embody views of leaders as motivators and values transformation as their main task. The thesis holds the view that the Prophet Muhammad's teaching of love needs to be cultivated in an Islamic school community. The thesis presents discussion on transrational values as the contributing factor to this view, and the main argument centres on the discussions of the Prophet Muhammad's teaching of love and its applications in developing a culture of leadership in Islamic schools.

Thesis (Ph. D.)--University of Toronto, 2005.

Thesis (Ph. D.)--University of Washington, 1994. / Vita. Includes bibliographical references (leaves [403]-432).

Thesis (Ph.D.)--University of Western Sydney, 2009. / A thesis presented to the University of Western Sydney, College of Arts, School of Education, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies.

Thesis (doctoral)--Universität, Köln, 2005.

L'étude porte sur les effets de l'enseignement stratégique sur l'apprentissage et la motivation des élèves syriens dans les cours d'éducation islamique. L'objectif de recherche était d'évaluer les progrès des élèves ayant appris de façon stratégique, comparativement aux progrès d'élèves ayant suivi un enseignement traditionnel. L'échantillon comprend 38 sujets, dont 20 d'un groupe expérimental et 18 d'un groupe témoin. Les 20 élèves du groupe expérimental ont reçu un enseignement stratégique alors que les 18 sujets du groupe témoin ont reçu un enseignement traditionnel. Les résultats de recherche montrent que l'enseignement stratégique est une méthode plus efficace que l'enseignement traditionnel dans l'enseignement religieux. / This research aims at knowing the effect of strategic teaching on students’ achievement of the ninth grade in Islamic education. The experiment includes two groups: experimental and control. The sample consisted of 38 students, 20 for the experimental group and 18 for the control group. The two groups were equalized in their age and Islamic education marks in the eighth class. Group1 representing the experimental group was taught by using strategic teaching whereas Group2 representing the control group was taught according to the traditional style of teaching. Statistical means have been applied to reach the results of the study.The study arrived at the following results: in the results of the post achievement test, a statistically significant difference of 0.05 was found between the two groups in favour of the experimental group, which was taught by using strategic teaching.

D.Phil. (Sociology) / Increasingly religion is recognised within public debate, as realising the post-secular according to Habermas. Furthermore for Habermas citizen participation is possible via publics that are literary which operate within the public sphere that is in turn open to all citizens. On the other hand when individuals, while being religious, are educated in so called closed Islamic educational institutions, it has been argued that they retreat from public life. In effect this would mean that although Muslims may be citizens with access to the public sphere, when they choose to be educated in Islamic institutions participation in debate is inhibited. Institutions of Islamic education for women, where secular education is regarded to have less importance, are especially noted to eschew participation in national life. Learners and parents at institutions of Islamic education are however shown to desire involvement in a broader social life, but also maintain their Islamic values and principles. This thesis thus asks if Islamic education for women can allow for the expression of post-secular citizenship. The secularisation theory, deprivatisation, as well as the post-secular construct as defined in this thesis are unable to explain how individuals, while they are religious, may be able to participate in public life. Weber‟s thesis in the Protestant Ethic and Spirit of Capitalism illustrates how individuals while they are religious can direct public debate. Protestants were able to do so due to the fact that their rational religious ethic altered their behaviour according to a particular set of patterned actions. A catalyst to patterned action premised on religion, according to Weber, is doctrinal development – the systematising of religious concepts within religious texts – in particular canonical and dogmatic texts or writing. In addition, vernacular writings are also established as an element of doctrinal development, specifically its ability to communicate a set pattern of behaviour to the laity. In the process of developing a doctrine, individuals also constitute a literary public because both require similar activities – writing texts and then reading as well as discussing them. The thesis then contends that one way to assess whether Islamic education can allow for post-secular citizenship is to determine whether it contributes to doctrinal development. In this way those who are educated in Islamic education institutions could participation in the public sphere and express post-secular citizenship. The Deobandi education movement, demonstrated to be a dominant Islamic doctrine in South Africa in relation to public participation, is then found to be involved in doctrinal development. An effect of doctrinal development, the rationalisation of religion, realises a set pattern of action. Doctrinal development can thus also spawn Muslim publics – those who act according to an interpretation of Islam in a public space. The thesis relates, from literature on women‟s Deobandi institutions, that patterned behaviour intent on engendering a particular interpretation of Islamic womanhood can be seen as reflected in the public sphere. Further research at Deobandi Islamic education institutions for women is thus advocated to explore the phenomenon. Data were gathered at an institution of Islamic education for adolescent women, Warda Madrasa (WM), finding a strong association with the Deobandi education movement. In addition a set pattern of action or behaviour is endorsed at WM via a particular corpus of texts. Findings from the data presented that was gathered at WM strongly tie the institution to the development of a doctrine, Muslim public and literary public. Moreover the findings point to an additional element in doctrinal development, through patterned action – specifically purdah, engendered at institutions such as WM. Purdah allows the body to be read like a book; to become a bodily text and thus bringing an interpretation of Islam into a public space and directing debate in the public sphere. As such, the thesis concludes, Islamic education for women in South Africa can allow for the expression of post-secular citizenship.

Conteste l’une des grandes priorités pour l’Etat et les organisations internationales. Derrière l’écolepublique ou « école française », une offre éducative « arabo-islamique » répond aux demandes socialeset religieuses des parents sénégalais. Les écoles coraniques communément appelées daara, écolesfranco-arabes ou Instituts islamiques, sont autant de dénominations faisant référence à ces institutionsd’éducation islamiques et de langue arabe, dont l’objectif premier repose sur la mémorisation du Coranet la transmission du message islamique.Cette recherche a pour ambition de suivre la trajectoire de la politique éducative de l’éducation arabo -islamique, en scrutant ses premières formulations dès l’époque coloniale (1857-1940), sesambivalences au cours de la formation de l’Etat sénégalais postcolonial (1950-1980) et en décrivant aucours des années 1990 le passage d’une politique de l’action sociale à son institutionnalisation dans lesecteur éducatif au début des années 2000. Ces écoles font l’objet de débats souvent animés, deconflits entre acteurs de divers horizons publiques ou privés et de réformes abouties ou avortées.L’autorité publique doit en effet composer avec une multiplicité d’acteurs (religieux, internationaux ,associatifs, etc.), qui influencent et interagissent au sein d’un processus de négociation.Etudier la construction de cette politique publique d’éducation à travers la structuration d’un secteur,les revendications des uns, les actions ou « non-actions des autres », nous amène à révéler certainesdes transformations de la société sénégalaise et de son rapport à l’Etat. Et plus globalement, à nousinterroger sur le modèle classique du rapport entre le politique et le religieux. / Over 40% of Senegal’s population is under 15 years old. Education is therefore one of the main priorities ofthe Senegalese State and international organisations. In parallel to the State-schools or “French” speakingschools, Islamic schools are an answer to social and religious demands asked by Senegalese parents. Theseeducation institutions are called daara (Qu’ranic schools), or écoles franco-arabes, and are mainly based onthe memorization of the Qu’ran and the transmission of Islamic values.This research will focus on the education policy’s trajectory, from its first formulation during the colonialperiod (1857-1940), its ambivalence during the formation of the postcolonial State (1950-1980), and the shiftfrom a social policy (1990s) to its integration in the sector of education in 2000. This type of school offer haslong been the object of debate and controversies. Indeed, actors from a variety of horizons and interests (bothfrom the public and private sectors) have taken part in this policy process. The Senegalese State musttherefore compose and negotiate with numerous actors (religious, international, associative, etc.), who have apower to influence the process of negotiation.Throughout the analysis, the reader will get an insight into the educational public policy’s structure, and willunderstand the asks of all actors and the actions (or non-actions) of others. Overall, this research provides ahistorical understanding of the transformation of the Senegalese society and its constant interaction with theState. On a wider scale, it also brings us to question the traditional relationship between political andreligious spheres.

New Islamic charities and madrasas in Lucknow, India are promoting Islam as a means of development, through revival and reinterpretation of Islamic almsgiving (zakat) and ethical teachings on money and community. Since the partition of India in 1947, Muslims have struggled as a beleaguered minority, the largest in India's diverse democracy. The relative socioeconomic status of Muslims in India is in decline, nearly on par with dalits (historically oppressed castes). Critics claim that "Muslim backwardness" originates in outmoded commitments to madrasas and illiberal Islamic law (sharī’a). The public views Muslim underdevelopment with alarm, as holding India back from being a leader in the global economy. This dissertation examines the rise and transformation of zakat in contemporary India. As historical institutions of Muslim welfare and endowments (waqf) decline, a new zakat economy is supplanting them. Yet zakat is a distinctly different social form of welfare. The contemporary practice of zakat reveals contradictions that invite reconsideration of our ideas about philanthropy, civic engagement, and Islam. Voluntary donations of zakat are a ritual obligation for all Muslims, and people in Lucknow often speak of the spiritual merit that accrues to almsgivers. I explore the paradox of zakat as "obligated voluntarism" that is at once selfless and self-interested and analyze the cultural implications of such ethics. While the Qur'an encourages giving in modest secrecy, new forms of zakat are not secret but publicly institutionalized and visible. These shifts even alter the practice of piety by incorporating a more individually accountable, calculative dimension to Muslims' faith. Morality is often imagined to be at odds with capitalism and its focus on profit accumulation. The compatibility of capitalism and Islam, in particular, has been in question since Max Weber's famous inquiry into religions, economy, and ethics. Yet new Islamic charities re-orient Lucknow's Muslims towards perceived requirements of capitalist markets. This "ethical entrepreneurism" is rooted in Islamic rituals and morality rather than dispelling both in pursuit of modernity; zakat entrepreneurs promote development as simultaneously economic and moral. Through ethnography, surveys, and close readings of Islamic texts, this study makes key contributions to economic anthropology and study of ethics. / 2020-03-31T00:00:00Z

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