The present thesis is an attempt to study some of the social theories of Islam, not as logical ideas existing in a vacuum, but rather as idealogies which are in close interaction with the social conditions in the midst of which they arise. It should be remembered at this point that this thesis is not intended to be a comprehensive research into the entire field of the sociology of Islam. The job is too enormous to be undertaken by a single researcher. This work is restricted to the study of one aspect of it, that is: the dilemma of Islam, or in other words, the conflict between idealism and realism in the history of Islam. The conflict between idealism and realism exists, as we shall see later, in almost every phase of the human society, but it may not be an exaggeration to say that in the history of Islam it manifested itself in a very intensive form. In this thesis the attempt is made to discuss the reason for, and the development of, this peculiar aspect of Islam. / text

In the following pages an attempt is made to demonstrate how the system of slavery fits into the concept of man in the Qur'an. Thia thesis is an humble attempt to clarify the Qur'anic position on slayery which has often been misinterpreted or misunderatood by modern Muslim writers. Modern men have an aversion towards some of the social practices of ancient times, one of which is slavery. [...]

Thesis (Ph.D.)--University of Melbourne, Melbourne Institute of Asian Languages and Societies, Faculty of Arts, 2002. / Typescript (photocopy). Includes bibliographical references (leaves 463-491).

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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.