Journal of Research in Peace, Gender and Development (ISSN: 2251-0036) Vol. 2(6) pp. 132-138, June, 2012
Available online@ http://www.interesjournals.org/JRPGD
Copyright ©2012 International Research Journals
Review
Girl-child education under the shariah: it's relevance to
the Muslim community in the Northern Nigeria
Juwayriya Badamasiuy
Department of Private and Commercial Law, Faculty of Law, Bayero University, PMB 3011, Kano
E-mail: Juwabadamasi@yahoo.co.uk; Tel: 2341 8037042552
Abstract
Female gender has always been marginalised and relegated to background in most societies and
civilizations. Female education including the Girl-Child education is one of the most neglected areas of
educational planning and practice in most predominantly Muslim societies, the Northern Nigeria
inclusive. Islam; the religion professed by the Muslims makes compulsory the acquisition of knowledge
on all the Muslims, regardless of the sex or gender. Yet, the same Islam has often but erroneously been
used to prevent a number of Muslim females in Northern Nigeria from acquiring knowledge. The females
are the first contact and trainers of the nation builders and they form more than half of the population.
They are the life vein of the society and the custodian of its socio-cultural values. Neglecting their
education can cost the society its development in the positive manner. There is, therefore, the need for
the government of the states in the Northern Nigeria to take care of the Girl-Child and womenfolk in the
educational planning, policy and practice and provide to them appropriate education in accordance with
the Islamic law. The females themselves also need to take serious their education to enable them
perform diligently and effectively their roles and responsibility in the society as provided by Shariah.
Keywords: Girl-child, gender, shari'ah, education, northern Nigeria, female role.
INTRODUCTION
Gender issues were subjected to variety of negative
perceptions throughout the history of humanity. This
ranges from the absurd debates of whether women have
spirit or not to the culture that holds women as object of
abomination; hence the practice of burying girl – child
alive. Qur’an alluded to this practice thus: “And when the
girl (who was) buried alive is asked. For what sin she was
killed.” [Q81: 8 – 9]. Women, in the old Greek civilization,
were perceived and portrayed in the images of Pandora
which is synonymous to evil that symbolizes bad luck,
hence the proverbial phrase: “Pandora Box”. Status of
women in the Roman civilization does not fare any better.
The story is virtually the same in the ancient Jewish
settlement and the basic doctrines of Christian Europe.
Women were considered as mothers of sins, root causes
of all evils, distress and anxiety.(Badamasiuy J, 1998:2-5)
Some cultures even went to the extent of considering
women as devils personified, this was vividly captured by
an Arabian Poet when he stated thus:
“Women are nothing but devils created for us (males)
We seek God’s refuge from the evils of the devils”
Gender issues are at the forefront of the intellectual
discourse in the contemporary world. There are, however,
two extremes to the discourse on gender issues globally.
One of these extremes advocates total integration and
intermingling between the two sexes; while the other calls
for almost total segregation and exclusion of the female
sex from all human endeavours outside the confines of
the matrimonial homes. Islam, on the other hand,
prescribed a middle course on this matter, in that it
requires separation of the two sexes as much as it is
possible and it prescribed conditions for morally and
ethically bound interaction whenever it becomes
necessary However, gender, according to Islamic
conception, is one of the signs of the wonderful creations
of the Almighty Allah. Hence the Qur’anic declaration:
And of His signs is that He created for you from
yourselves mates that you find tranquillity in them; and
He placed between you affection and mercy. Indeed in
that are signs for a people who give thought [Q30:21]
Islam, therefore, came with the prime objective of
liberating the womenfolk from the bondage of servitude to
men as was the case with the cultures preceding the
advent of Islam. Lamentably, however, today even the
Muslim nations and societies harbour a lot of cultural
practices that unleash unfair and unjust treatment to the
Badamasiuy 133
Muslim women. One of such practices is the denial of
females the right to acquire gainful education granted by
the shariah An added problem is the fact that an average
Muslim in the contemporary Muslim Communities can
hardly distinguish between the real dictates of Islam and
those apocryphal, unwarranted and, at times, harmful
cultural practices and notions against women. This is due
to the fact that these practices and notions are, firmly and
deeply entrenched and embedded within the local
tradition to the extent that they have been accepted as
norms. This singular fact pushed some Muslim women,
particularly those without thorough grounding in the
Islamic teachings to the assumption that western
arrangement for women is the best.
The reality on ground is that the need of women in
education has not actually been taken care of in the
scheme of things and the educational policy of the
government of Nigeria in general and Northern Nigeria in
particular. Islam and indeed, Shariah, are very explicit
about the role of women in the society, and of the
society’s obligation to provide appropriate education to
the Muslim women to enable them perform this role
effective and enjoy the benefit thereto.
Islam has made the seeking of knowledge compulsory
for every Muslim, male or female. As far as intellectual
status is concerned there is no prejudicial distinction at all
between male and female in Islam. Thus, Prophet (SAW)
was reported to have said:
Search for knowledge is compulsory upon every
Muslim (male or female). (Karim ND, 1(IV):37)
Education, the seeking of knowledge is a fundamental
instrument which differentiates a fully developed human
being from other mammals. It is a tool that is required for
the fear of Allah, thus it is the key to success both in this
world and the hereafter. Hence Allah Almighty made it
clear when He said:
Verily, the only people who truly fear Allah among His
servants are the learned ones. Suratul Fatir, Q35:28
Are those who know equal to those who do not know?
(Q39:9)
Ibn Kathir commenting on the first verse of the Qur'an
cited above stated that "the more one's knowledge of
Allah, the magnificent, the Great Creator is perfect,
complete and comprehensive, the more he fears Him."
He further related that Al-Hassan Al-Basri said; "to have
faith is to fear (Allah) the most Gracious, unseen, to have
desire for what Allah exhorts (people) to do, and to
abstain from what Allah stimulate (people) to flee from;"
then he recited the above quoted verse, Q35:28. (Ibn
Kathir A iv: 40)
Despite these provisions of the primary sources of
Shariah on the importance of education of all Muslims
without distinction based on sex, Islam has often been
used against the acquisition of knowledge of the females
in the predominantly Muslim areas of the Northern
Nigeria.
It is against this backdrop that the paper is aimed at
examining education of the Girl-Child and its importance
under the Islamic Law and stresses the need for the
Muslim Girl-Child to refocus her mind to her education
and use the education for the development of the Muslim
community generally and the Northern Nigeria in
particular.
To achieve this aim the paper is divided into several
inter related parts. Part one explores what constitutes
education and its position in Islamic Law; the paper
proceeded in part two to delve into the necessity,
importance and relevance of Girl-Child education to the
development of the society. While discussing the
necessity for Girl-Child education, the paper enumerates
the roles which the female Muslim is expected to perform
in the society under the Islamic law. These include her
role as vicegerent of Allah, as mother, wife and her role to
her community and society generally so as to appreciate
the importance and relevance of Girl-Child education. It
also discussed the need for the Girl-Child to refocus her
mind towards the development of her community in
another part. The paper thereafter rounded up with some
concluding remarks.
Education under the Shariah
Education has been defined by several scholars from
several perspectives. According to the World Book
Encyclopaedia (1992), Education refers to the ways in
which people learn skill and gain knowledge and
understanding about the world and about themselves.
This knowledge covers the intellectual, social and moral
aspect. The way of learning can be formal, informal or
non-formal.
Education is the imparting and acquiring of knowledge
through teaching and learning especially at a school or
similar institution (Microsoft Encarta 2008). Education can
also be process by which a person begins to learn how to
learn.
In describing the importance of education, Argungu
(1995) stated that education is an important means of
social mobility and achieving class status, because it
enables people to effectively fulfil their roles and
responsibilities to themselves.
Education in Islam is so fundamental that the Prophet
(SAW) apart from making it compulsory upon all Muslims
was reported to have also enjoined his companions (RA)
then to seek knowledge even in China.
The lesson of this Hadith among other ones is that
knowledge should be sought even it is difficult to do so
and wherever it may be. This is because China was very
far from Arab, yet the Prophet (SAW) enjoined his
companions to seek the non-religious knowledge from
there. There was no religious faith in China then which
indicates that knowledge generally is important to be
sought. This equally is related to the saying of the noble
Prophet (SAW) that knowledge is the lost property of the
134 J. Res. Peace Gend. Dev.
believer; he should pick it wherever he finds it. Although
this saying has been adjudged as fabricated, there are
other good sayings of the prophet (SAW) that equally
show the importance of struggling hard to acquire
knowledge. Hence Anas ibn Malek narrated that the
Messenger of Allah said; "If someone travels to seek
knowledge, then it is counted (as jihad) for the sake of
Allah until he comes back." (Al-Tirmithi, 2647(iii):400).
Muslims are told by the Prophet (SAW) that seeking
knowledge (education) is from the cradle to the grave.
This is an indication that the Muslims are required to seek
knowledge at all times. There is no time which is too early
or too late for one to seek knowledge. Ali (RA) was
reported to have said that knowledge is wide, but we
have very little time to learn it. That is to say there is no
time at which Muslim should relax in effort to acquire the
desired knowledge.
Having given this background, the paper now
examines the necessity for Girl-Child education.
The Relevance of Girl-Child Education
Necessity is literally defined as the ‘the need for’ or the
fact that something must happen or be done. Technically,
under the Islamic Law necessities are those things whose
observations are necessary to achieve the services to
Allah and one’s objective in this world and the hereafter.
Girl-child may have wide connotation, it is generally
used to refer to young female person still under the
guardianship of the parent or guardian, UNICEF defines
Girl-Child to mean a girl below the age of 18 years. The
general connotation and the use in this paper are not far
from the definition by the UNICEF. This is in agreement
with the Child’s Rights Act (2003) which defines a child in
Section 277 to be a person below the age of 18 years.
In the bid to discuss the necessity for the Girl-Child
education, it is imperative to examine the roles which the
females is expected to perform in the society to
determine whether the education of the Girl-Child is
merely voluntary or even an obligation.
As a Vicegerent of Allah
A female Muslim like her male counterpart is first and
foremost the vicegerent, representative (Khalifa) of Allah
who is charged with the responsibility of establishing laws
of Allah on earth (Q2:30) observing strictly the rules and
regulations of Shariah. She becomes a mukallaf- legally
capable on attaining maturity, thereby liable for all her
actions and utterances. In other words, she is rewarded
for her good deeds and receives punishment for her sins.
In Suratul Imran, the 3rd Surah of the Quran, Allah
(SWT) described the Muslim community as community
evolved for mankind because they enjoin what is good
and forbid what is wrong (Q3: 110). Allah (SWT)
commands too that there should be a band of people (the
Muslim) that stand up for enjoining good and forbidding
the wrong (Q3:104).
As a follow up to the role of the Muslim male or female
to do righteous work, Allah (SWT) also categorically
makes it clear that everyone shall be rewarded for his/her
deed without any distinction as to his/her sex. Thus Allah
said:
Whoever works righteous, man or woman and has
faith, verily to him will be given a new life, a life that is
good and pure, and we will bestow on such their reward
according to the best of their action (Q16:97).
If any do deed of righteous, be they male or female
and have faith they will enter heaven, and not the least of
injustice will be done to them (Q4:124).
There are other verses of the Quran that show the
religious status and role of Muslim, male or female as the
Khalifa, and the absence of sex distinction in rewarding
the observance of this role and status (see Q3:195, 9:71,
33:35. 19:95. 46:15. 17:23, 23:24, 29:8).
It is clear from the above verses that the Muslim
females have enormous responsibility to play in the
society, just as the male folks in entrenching justice and
good governance by enjoining good and forbidding evil.
In addition to the general role of every Muslim, the female
Muslims just like their male counterparts are responsible
to observe roles peculiar to their physical, physiological,
psychological and emotional make up. The roles are as
follows:
1.
Role as Mother
A woman as a mother is the first teacher and educator of
her children, as she is the first contact with the child. The
woman’s personality has an impact on her home,
environment and consequently on the upbringing of her
children. Islam saddled the woman with this responsibility
of child-training and taking proper care of matrimonial
home as primary duty. The Prophet (SAW) was reported
to have said:
Behold; each one of you is a shepherd and you will be
asked about your flocks. A leader is a shepherd over the
people and he will be asked about his flocks, a man is
shepherd to the members of his house and shall be
asked about the flocks. A woman is a shepherd over the
members of the household of her husband and his
children and she will be asked about them. (Karim ND,
1(26):581 and Bukhari, 7(128):88)
The Prophet (SAW) was reported to have described
the imparting of knowledge on the child at a tender age
as engraving on a rock and cannot therefore easily be
erased. A wise educated pious mother is to use her
power of influence as the child’s first contact to nurture
him/her to grow up as loving, kind, responsible,
cooperative, disciplined, confident child; above all nurture
him/her to become a pious child who is conscious of Allah
Badamasiuy 135
in all his/her endeavour. The woman is therefore, the life
vein of the society and the custodian of its socio-cultural
values.
There is number of rituals which a mother who has
access to the child is to perform on him/her at birth.
These rituals have impact on the intellectual, health and
physical development of the child. They include calling
Azan and Iqama on the child’s ear at birth, giving him/her
honey and date as first food, breastfeeding the baby and
encouraging the giving of good name to the child. At
seven years, the mother should encourage the child to
say his/her five daily prayers and she should start the
child at school and take a very good interest in his/her
behaviours encouraging him/her to do good and
discouraging him from evil.(Badamasiuy,(2009:78-80)
It is as a result of the tremendous and enormous roles
of the mother that made an Arab (Egyptian) poet, Ahmad
Shawqawy to rightly liken a woman to a school (in
herself) and he wisely stated that “if you train a man, you
train a person and if you train a woman, you train the
whole nation.” This is because the woman in turn trains
and builds-up the character of the future leaders of the
nation. Bullock, (2002).
2. Role as Wife
In the Hadith cited earlier, a woman is responsible for the
household of her husband and shall be questioned as to
how she took care of it. The role of woman is evident in
the tradition of the Prophet narrated by Ibn Abbas earlier
cited in this paper. Allah SWT said in the Glorious Quran
that:
It is He who has created you from a single person and
made his male like nature in order that he might dwell
with her (in love) (Q7:189).
From this verse of the Quran and other tradition of the
Prophet (SAW), a pious woman in the effort to take care
of the household should make efforts to please her
husband at all time and obey his instructions. A woman,
therefore, is to do the following
•
Make her appearance pleasant and attractive,
she should be clean, wearing, beautiful and attractive
clothes, so as to keep her husband pleased when he
sees her.
•
She is to keep the house clean and provide a
clean, delicious and nutritious food for the husband and
member of his household, as the best means to go to
man’s heart is through his stomach.
•
She is to obey him when he gives her
instructions. She is to take permission whenever she has
to go out, and should not refuse his sexual demand
except she has a justifiable reason
•
She is to be loving partner to the husband and
render him any assistance that could lead him to success
in this world and the hereafter.
A wife is to do everything possible to make the home a
pleasant place. As the man goes out in search of the
means of maintaining the family, the wife in her role is to
do everything possible to make the house a resting place
for him. This is so, as to reduce the tension which he
must have received outside the home.
Role of the Woman in the Community
A woman is under an obligation to render assistance to
her community members, enjoining what is right and
forbidding what is wrong. She should be a partner in
shaping her society to an ideal and desirable one.
Women in the Islamic history had contributed immensely
to the development of their societies.
Women of the time of the Prophet (SAW) were
reported to have gone secretly from house to house
delivering the messages of Islam at the critical time of
Islamic resurgence. They also participated actively in the
war against the unbeliever, in treating the injured soldier
and other activities, women companions of the Prophet
were also reported to have participated in community
development and public life by nursing the sick and
teaching people especially women and children.
Aisha (RA) wife of the noble Prophet (SAW) was such
an enterprising, hardworking and knowledgeable woman,
that the Prophet (SAW) was reported to have told his
companions (RA) to take half of their knowledge from her.
This statement was translated to reality by the number of
Ahadith she has narrated, and the number of time her
intervention had saved the Muslims in taking the proper
decision or position in Islamic jurisprudence.
The contribution of Khadijah (RA), the first wife of the
Prophet (SW) to the development of Islam in the early
stage of the Prophethood of Muhammad (SAW) was so
tremendous that the Prophet (SAW) kept on mentioning
her name and respecting her relatives and friends for her
contribution to the development of Islam.
Coming closer home, the contribution of Nana Asmau,
the daughter of Usman bin Fodio is also tremendous to
the revival of Islam in the Sokoto Caliphate. She got
sound Islamic education at a very early age, started
teaching the Muslim women of the time, religious and
vocational studies both in her parent’s and husband’s
house. She was an active participant to the struggle for
the revival movement of the time. Apart from raising the
conscience of the Muslim women to their roles in the
society and purpose of their creation, she wrote a number
of poems, educating the Muslim men on their roles as
Muslims, encouraging them to fight jihad and be part of
the struggle for revival of Islam, admonishing oppressive
rulers on the evil of oppression and enjoining them to
desist from it and return to proper Islam.
It is evident that effective performance of roles by the
women as enumerated above requires that they should
be educated. Education of women is therefore not just a
necessity but a must as they are the primary caregivers
136 J. Res. Peace Gend. Dev.
to the children and also responsible for the running of the
home. That is in addition to their responsibility to the
development of their society.
Types of Education
The question which readily comes to mind at this stage is
which type of education is compulsory and which one that
is a necessity for the Muslim woman to enable her
performs the enormous roles in accordance with the
provision of shari'ah. Muslim jurists and scholars have
classified education into various groups. Some categories
of education are said to be Fard Ain, which every Muslim
is under an obligation to learn. Some of the jurists are of
the opinion that this education is the learning of the
Quran, the Hadith, some other jurists include Fiqh
(jurisprudence), while others, however held that is to have
the knowledge of the fundamental article of faith.
Imam Al-Gazali held that learning of a thing is
compulsory when that thing is absolutely necessary for
us. Thus, it is Fard Ain for every Muslim to know the
elementary and basic rules of prayers, fasting, zakaat,
etc. Expert knowledge in these fields is Fard Kifaya.
Education, which is Fard Kifaya that must be learnt by
some people in the community, includes knowledge of
medicine, arithmetic, nursing, surgery and knowledge that
is fundamentally useful to the society. Once some
members of the society acquire them, then the others are
exonerated from liability.
Learning Talisman, Magic, Surgery Stars, and to
some extent, novel reading is Makruh. Learning of
history, poetry, geography, science is Mubah lawful;
permissible. The reward of acquiring the permissible
knowledge depends on how the learner makes use of it.
(Mishkatul Masabih, 1(IV):261)
It is clear from the above discussion that it is
obligatory on the Muslim woman and very Muslim for that
matter to learn the basic or elementary knowledge of the
religion including the article of faith. This is to enable her
worship her Lord as required of her. It is important and a
necessity to acquire the knowledge necessarily for the
performance of the roles enunciated above. She should
acquire the knowledge that could assist her perform her
role as a wife, mother, and community developer.
The education of the woman is to begin with the GirlChild who is the future mother, the wife and the society
builder and developer; Imparting knowledge on the GirlChild is like catching the woman young and training the
future trainer of the nation builders.
Girl-Child Education in Focus
1. The Girl-child needs the sound knowledge of Islamic
religion with which she can serve Allah, fulfilling her
purposes of her creation, attaining the bliss of the world
and the hereafter. She needs this knowledge to train her
future children. It is well known fact that in all cultures,
socialization and moulding of children starts from the
home and the mother stays more with the children at
home. She also needs the Islamic education to run her
matrimonial home effectively as house-wife. It will enable
her know her rights and duties as the home manager and
the objective and the reward for running it effectively as
required by Islam.
2. She equally needs to acquire the western education to
enable her cope with the situation of performing her role.
The Prophet (SAW) is said to have advised his
companions to seek knowledge in China, when there was
nothing near the religion of Islam in China then. He
(SAW) also said that knowledge is the lost property of a
believer, and he/she should take it wherever he/she finds
it. Apart from the fact that the Girl-Child needs western
education to pass the test of time and enable her to have
confident to participate fully in the affair of the community,
she equally needs the education to cope with the need of
the 21st century parenting, home management and
community development. We are in the period where the
information technology is in vogue. The technology has
its positive as well as the negative impact on children.
There is much difference in psyche of the present day
children and the way they think from the time of past. The
western education enhances the mother’s ability to be
able to direct the child to the positive aspect of the
modern time. Thus, the Girl-Child needs the western
education to enable her cope in future with the modern
time home management with all the associated
challenges. The major means whereby a girl child can
become a medical doctor, nurse, teacher, even to some
extent preacher in future is through the western
education.
For the Girl-Child to be able to adequately perform his
or her future responsibilities, she should be well cared for,
well loved and well educated right from infancy. The
society is ever dependent on the family and an educated
Girl-Child as the future mother who needs to train her
children well, change the living condition of her family by
improving the nutritional value, the environment and
partake in her children school work. The Girl-Child needs
the education to arm herself against those who deceive
women to pull them out of their religion under pretext of
being relegated to the background. When she acquires
both sound Islamic and western education, she will be
able to come to the conclusion that Islam has actually
taken care of the women’s need and has protected them
than any other faith or civilization. Knowledge is a
prerequisite to, and, therefore, precedes ritual worship.
The servants of Allah who fear Him (SWT) are those who
possess knowledge (Q35:28) and that those who know
Badamasiuy 137
will never be like those who do not know (Q39:9).
The Need to Re-Focus the Mind of the Girl-Child
Statistics show that the percentage of the Girl-Children
living in the Muslim populated area in the Northern
Nigeria that have formal education including the Islamic
education is low. (2010 UNICEF Monitoring Report in
Jibril, BT). This is due to many factors, which include
socio-economic factors, poor understanding of the
religious knowledge, and general attitude of the people
including the Girl-Children. The general belief of the GirlChild is that her education is to end in kitchen as believed
by the generality of the people. So much so that when
she is sent to school, she does not take it serious.
The female Muslim needs to change her attitude
towards education. She should take hers studies (Islamic
or western) serious so that she can be useful to herself
as well as to the society. The Prophet (SAW) is reported
to have said that a woman who dies while the husband is
pleased with her would be given chance to enter the
paradise through the door she wishes to. It must be
borne in mind that it takes a lot of struggle, patience,
tolerance and sacrifice, to obtain the pleasure of the
husband. The story of Fatima (RA), the daughter of our
noble Prophet (SAW) is an example of a house wife who
made a lot of sacrifice to obtain her husband’s pleasure
who every Muslim female must emulate.
The fact that the Muslim woman attains Jannat
(paradise) by pleasing her husband does not mean she is
not going to be accountable and be rewarded for every
single deed of hers. Her husband is not accountable on
her behalf. Ending in kitchen is not to be taken as a child
play. The fact that a woman should be house-manager
entails a lot of sacrifice and education on her part to be
able to perform that role.
The females from the outset should try to eschew
laziness and imbibe the attitude and culture that will instil
in them hard work. The woman companions of the
Prophet (SAW) were very hardworking; starting from
Khadija (RA) who made a lot of sacrifice to assist the
Prophet (SAW) in the dissemination of the message of
Islam, to Aisha (RA) who was learned, up to the female
companions who preached from house to house
disseminating the message of Islam, secretly and openly,
and those who participated actively in the religious wars
were very hardworking and educated. Asmau the
daughter of Sheikh Usman bn Fodio was also an
example of struggling and ideal Muslim woman.
The Girl-Child must rise up to the challenges of the
present time. She should be an active participant in the
community development as done by the noble women in
the history of Islam. She should not just acquire the
education, but must be seen to put the education
acquired into full use.
CONCLUSION
The necessity and importance of the Girl-Child education
to the Muslim community and its development are
enormous as she is the future trainer of the nation
builders, the home managers and community developer.
She plays vital roles in the development of the society.
The female form more than half of the population.
Neglecting their education, therefore, is neglecting
development of more than half of the community. The
male and female are created in order to complement one
another. There is the need for the Muslim communities to
avail their females the opportunity to acquire education to
whatever level. The Muslims should change their belief
and conception that female education to certain level is
anti religious, as this is completely erroneous. The
Muslim female should change her apathy towards
acquisition of education.
The government especially the government of the
states in Northern Nigeria should take serious and care of
the Girl-Child and the woman folk in the educational
planning, policy and practice and provide appropriate
education to them.
The government of these states should set in motion
the effort to build female universities that will be
conducive for learning by the females. This will not only
comply with the religious requirement but will also
encourage a number of the females to get themselves
educated thereby redressing the present low percentage
of the female educated women.
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