An analysis of contemporary trends in the education of Muslim children in the U.K. indicates that in the 1960s and 1970s there was a strong emphasis on meeting the special needs of Muslim children, but these needs were neither defined by the Muslim community nor based on any framework of Islamic values. More recently, some education providers have sought to respond at least to some Muslim demands, and a notion of accountability to the Muslim community is developing in some quarters. Accountability, however, implies rights, and rights are usually understood from within a liberal framework of values. On a liberal view, the rights of Muslim parents to bring up their children in their own religion and the rights of the Muslim community to educate Muslim children in keeping with distinctive Islamic beliefs and values are constrained by the claim that the autonomy of the child must be vouchsafed in any form of educational provision. There is clearly a deep-seated clash of values between Islam and liberalism. From a sketch of fundamental Islamic values, an Islamic view of education may be developed which is in disagreement with liberal education particularly on three points: the need for critical openness, the need for personal and moral autonomy and the need to negotiate a set of agreed values if any common educational system is to be achieved. The search for sufficient common ground between liberals and Muslims is unsuccessful because Muslims insist on building their education around a set of religious beliefs which liberals believe schoolsh ave no businesst o reinforce, while liberals offend Islamic principles by insisting that religious beliefs, like all beliefs, must always be considered challengeable and revisable and should therefore be presented to children in a way which respects the ultimate freedom of individuals to make choices for themselves. The only way out of this impasse in practice is for liberals to back down from their insistence on a common education for all children, and to accept that Muslims should be allowed their own denominational schools. The danger that the Muslim community may become isolated and socially vulnerable may be reduced through increased co-operation with other faith communities, especially Christians. The dissertation thus consists of three intertwining strands: multi-culturalism in educational policy; applied social philosophy, especially relating to rights and liberal education; and Islamic theology. It begins with an examination of contemporary practice, moves to an analysis of the issues and principles underlying that practice, and then finally returns to practice with recommendations made in the light of the preceding discussion.

M.A. / A child cannot be treated like an adult in many way. Therefore, the approach towards children in all respects of human life are totally different from that of adults. In the field of rights too, the child is vulnerable and often is unaware of his rights given the age, let alone fighting for them. While an adult often fights for his rights, a child requires some sincere person in authority to identify the rights of children, and implement it for them. This thesis aims to introduce to the scholar the intricate and careful approach a society and an individual should have towards that sensitive child. This being the case, children's rights are sometimes manipulated against them by their guardians or those having direct access or influence over them . The severity of this abuse can be gauged from the fact that, whereas the damage of an external attack can be ascertained, the damage left by internal abuse of children cannever be ascertained, and is thought to leave lifelong physical as well as emotional scars. The need to protect children against such a background in this day and age is as acute as ever. The necessity of a work of this nature fills the void in the human rights arena towards defenceless children and provides ammunition to combat abuse, while not actually delving into the aspect of childabuse. The main thrust of this thesis is to highlight the attitude of Islam towards children from the pre-Prophetic times of the Holy Prophet of Allah, Muhammad ibn `Abdullah sallallahu alaihi wa sallam, to modern times. To what extent has the shari`ah of Islam attached importance to the identifying and implementing of children's rights, and for that matter, what is the true status of a child in Islam to be accorded with such numerous protection and rights. It may be argued that this thesis would have been much more fruitful had the aspect of child-abuse been also included. In response, child-abuse is another dissertation of its own and by only educating on the rights of children, child-abuse can be easily identified if these are denied or withheld from any child. It can be safely said that in this fast changing times, the adage of the jungle law survival of the fittest most aptly applies. Not so with the case of children, who have not the makings and capabilities of surviving in a world which they expect their very abusers to reveal to and make comfortable and safe for them. Those in authority got to protect them, and reveal a generation of children untarnished by an abusive background or badly illusioned mode of thinking.

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This thesis presents an argument for the use of dialogic halaqah to develop the personal autonomy of young Muslims in twenty-first century Britain. It begins by developing a theoretical grounding for Islamic conceptualisations of personal autonomy and dialogic pedagogy. In doing so, it aims to generate dialogue between Islamic and ‘western’ educational traditions, and to clarify the theoretical foundation of halaqah, a traditional Islamic oral pedagogy, that has been adapted to meet the educational needs of Muslim children in contemporary Britain. Dialogic halaqah is daily practice in two independent British Muslim faith-schools, providing a safe space for young Muslims to cumulatively explore challenging issues, in order to facilitate the development of selfhood, hybrid identity and personal autonomy, theorised as shakhsiyah Islamiyah. This thesis examines the relationship between thought, language, and the development of personal autonomy in neo-Ghazalian, Vygotskian and Bakhtinian traditions, and suggests the possibility of understanding shakhsiyah Islamiyah as a dialogical Muslim-self. This theoretical work underpins an empirical study of data generated through dialogic halaqah held with groups of schoolchildren and young people. Using established analytic schemes, data from these sessions are subjected to both thematic and dialogue analyses. Emergent themes relating to autonomy and choice, independent and critical thinking, navigating authority, peer pressure, and choosing to be Muslim are explored. Themes related to halaqah as dialogic pedagogy, whether and how it supports the development of agency, resilience and independent thinking, and teacher and learner roles in halaqah, are examined. Moreover, findings from dialogue analysis, which evaluates the quality of educational dialogue generated within halaqah, that is, participants’ capacity to engage in dialogue with each other, as well as with an imagined secular other, are presented. The quality of the dialogic interactions is evaluated, as is evidence of individual participant’s autonomy in their communicative actions.