The purpose of this study was to examine western influence on the Muslim child and to research the possibilities of Islam for the authentic education of the South African Muslim child. The dissertation therefore focuses on the world perspectives of the Muslim child and the phenomenon education. The study examines philosophical perspectives such as the existentialphenomenological aspect, the ontologic-anthropological aspect and the fundamental pedagogical perspective of being human. A detailed account of the religion of Islam as a philosophy of life is rendered in order to explicate the self-actualization of the South African Muslim child. A study of a modern ideology, namely, Marxism, was conducted to indicate crosscurrents which occur and affect the self-actualization of the South African Muslim child. The conclusion reached is that Islam holds possibilities for the selfactualization of the South African Muslim child since it satisfies the demands of the pedagogic. / Educational Studies / M.Ed. (Philosophy of Education)

The purpose of this study was to examine western influence on the Muslim child and to research the possibilities of Islam for the authentic education of the South African Muslim child. The dissertation therefore focuses on the world perspectives of the Muslim child and the phenomenon education. The study examines philosophical perspectives such as the existentialphenomenological aspect, the ontologic-anthropological aspect and the fundamental pedagogical perspective of being human. A detailed account of the religion of Islam as a philosophy of life is rendered in order to explicate the self-actualization of the South African Muslim child. A study of a modern ideology, namely, Marxism, was conducted to indicate crosscurrents which occur and affect the self-actualization of the South African Muslim child. The conclusion reached is that Islam holds possibilities for the selfactualization of the South African Muslim child since it satisfies the demands of the pedagogic. / Educational Studies / M.Ed. (Philosophy of Education)

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.

Thesis (PhD)--Stellenbosch University, 2012. / Includes bibliography / ENGLISH ABSTRACT: Impressions and perceptions about Islām, particularly in a world where much of what is known about Islām has emerged from after the tragic devastation of the Twin Towers in New York, are creating huge challenges for Muslims wherever they may find themselves. Women as the more visible believers in Islām are, what I believe, at the forefront of the growing skepticism surrounding Islām. And central to the modern day debates and suspicious regard meted out to Muslim women today is her hijāb (head-scarf). Ironically, it would appear that the same amount of detail and attention that Islamic scholars have devoted to the role of women in Islām and how they are expected to conduct themselves is now at the centre of the modern day debates and suspicious regard. Yet, the debates seldom move beyond what is obviously visible, and so little is known about what has given shape to Muslim women’s being, and how their understanding of Islām has led them to practise their religion in a particular way. This dissertation is premised on the assertion that in order to understand the role of Muslim women in a cosmopolitan society, you need to understand Islām and Islamic education. It sets out to examine and explore as to whether there is commensurability or not between Muslim women and the notion of cosmopolitanism, and what then the implications would be for democratic citizenship education and Islamic education. One of the main findings of the dissertation is that the intent to understand Muslim women’s education and the rationales of their educational contexts and practices opens itself to a plurality of interpretations that reflects the pluralism of understanding constitutive of the practices of Islam both within and outside of cosmopolitanism. Another is that inasmusch as Muslim women have been influenced by living and interacting in a cosmopolitan society, cosmopolitanism has been shaped and shifted by Muslim women. By examining the concepts of knowledge and education in Islām, and exploring the gaps between interpretations of Islam and Qur’anic exegesis, I hope to demystify many of the (mis)perceptions associated with Muslim women, and ultimately with Islām. And finally, by examining how Islamic education can inform a renewed cosmopolitanism, and by looking at how democratic citizenship education can shape a renewed Islamic education, the eventual purpose of this dissertation is to find a way towards peaceful co-existence.

Cover title: The role of Dr A. Abdurahman in the modernisation of Islam-oriented schools. / Bibliography: pages 471-494. / This dissertation concerns the modernisation of Islam-oriented schooling in Cape Town and environs whereby Muslim Mission Primary Schools emerge as a socio-cultural compromise between community needs and State school provision policy. It proceeds from the recognition of the cultural diversity that has since the pioneering days characterised the social order of the Mother City. Two religious and cultural traditions have coexisted here in a superordinate and subordinate relationship; one developed a school system for domestication and cultural assimilation, and the other a covert instructional programme for an alternative religious system and behaviour code. The thrust of the argument is that the Islamic community, developed on the periphery of society that excluded non-Christians, were in the main concerned with cultural transmission, first in the homes of Free Blacks during the Dutch regime, and later in the mosques that arose when religious freedom was obtained.

In this qualitative case study, I investigated the experiences of teachers employed at Muslim schools in the Gauteng Province in South Africa regarding the enabling and constraining factors for the implementation of EE at their schools. The study was inspired by the observation of the ongoing environmental problems in South Africa such as water shortages and environmental degradation with the realisation of the possible contributions that the Muslim schools may make in addressing such problems if they were to implement EE. Although some research has been conducted to indicate the challenging and supporting factors related to the implementation of EE in South African schools, little has been done regarding such factors in Muslim schools in Gauteng Province. Due to my pre-existing knowledge of the principles of the Quraan and Ahaadith (Prophetic traditions) which bears the guidelines for the practices of Muslim communities (including schools) and values regarding the environment, I regarded the limited research on this topic as a serious gap in literature. To contribute knowledge to this gap, a case study of five Muslim schools located in the Gauteng Province was conducted to observe their EE-related practices. These schools were selected through a convenience sampling technique which was followed by the purposive selection of 15 information-rich teachers for semi-structured, face-to-face interviews. These research methods were preceded by the analysis of the Qur’aan and Ahaadith (Prophetic Traditions) as well as the National Curriculum Statement (NCS) as stated in the Curriculum Assessment Policy Statement (CAPS) document. Findings indicated that EE implementation in the participating schools is enabled by factors such as inclusion of EE in the school’s extra-curricular activities and teamwork among teachers to implement EE. Conversely, there are factors such as the lack of time and physical space as well as the lack of teaching resources related to EE which constrain the implementation of EE in these schools. Among the recommendations made was that Muslim school teachers need to participate in in-depth training courses directly related to EE implementation. / Educational Studies / M. Ed. (Environmental Education)