JOURNAL OF CURRICULUM AND INSTRUCTION
VOLUME 5, NOS 1 AND 2
1998
PUBLISHED BY
DEPARTMENT OF CURRICULUM STUDIES AND EDUCATIONAL TECHNOLOGY,
FACULTY OF EDUCATION,
UNIVERSITY OF ILORIN,
P.M.B 1515
ILORIN, KWARA STATE.
NIGERIA
1
CONTENTS
Title Page……………………………………………………………………………………….…..i
Copyright Page ………………………………………………………………..…..ii
Notes for Contributors…………………………………………………….….........iii
Editorial board………………………………………………………………………iv
Editorials……………………………………………………………………………v
Contents…………………………………………………………………………………….vi
An Examination of the Adequacy of Facilities Used by Introductory Technology Teachers
G.D Moll ………………………………….………………………………………….1
On the Signs of the 3rd Order Determinant
J. F. Adelodun………………………………….……………………………………..5
Separation of Physical and Health Education at the Undergraduate
Level in Nigeria: Dimensions and Relevance
J. Shehu..J……………………………………………………………………………13
Adaptation of Instructional Television for Educating Special Learners
A. Fakomogbon………………………………………………………………….19
Achieving.the National Health Goal Through the School Curriculum
C.O. Idehen………………………………………………………………………25
Relationship Between Senior School Physics Students' Perception of
their Physics Teachers' Effectiveness and the Performance In Physics
E. O. Omosewo…………………………………………………………………..31
Curriculum Implementation - A Challenge to Teachers
N. O. Eleri…………………………………………………………………………37
Comparative Effects of Two Forms of Concept Mapping Instructional
Strategies on Students' Achievement in Evolution
G. Bello……………………………………………………………………………….41
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Selection and Utilization of Instructional Strategies in Teaching
S. A. Onasanya…………………………………………………………………………53
Jficiency in English Language as a Factor Contributing to Performance in Biology
M. A. Maduabum……………………………………………………………………….61
Towards the Development of a Curriculum in Physical Education for Emotionally Disturbed
Children in Nigerian Schools
K. Lafinhan……………………………………………………………………………..65
Participatory Learning For Functional Literacy
A.O. Lawal………………………………………………………………………………71
Values and the Nigerian School Curriculum
A.. Udofot………………………………………………………………………………..77
Utilization pf Instructional Materials in Primary Schools in Oyo Local Government
N. A. Oyewo…………………………………………………………………………….81
An Overview of Islamic Education System in Nigeria,
U. A. Ajidagba…………………………………………………………………………..87
Influence of Gender and Achievement Levels on the Performance of Students in AudioSlide Mediated Social Studies Instruction
M. O. Yusuf…………………………………………………………..…….........93
3
AN
OVERVIEW
OF
ISLAMIC
EDUCATION
SYSTEM
IN
NIGERIA
U. A. AJIDAGBA
Abstracts
.
This paper attempts an overview of Islamic educational system in Nigeria.
It
examines the two key concepts, w/lich are germane to the whole discussion of tile subject
matter. These are "educational system" generally and II Islamic educational system"
specifically. The paper also attempts to give an historical account of both Western and Islamic
educational system in Nigeria. There is also a discussion of tile structure of the two systems of
education as well as their development. The inhibitive factors affecting tile development of
Islamic education in Nigeria are chronicled. Lastly, suggestions are offered on how best to
move Islamic educational system forward in Nigeria.
Introduction
There are two approaches to looking at what the concept of educational system is. One
can look at it in terms of the rung or the ladder of an educational system. In this case, there
will be formal, informal and non-formal systems of education. Formal educational system
has a ladder or level that runs from primary to tertiary levels of education. It is a structured
education. In addition, it is patterned for specific age, time and purpose. In Nigeria, the two
types of educational system that fall within the aforementioned are western and Islamic
education. The second approach is to look at the concept from the perspective of its
application and its tradition. In so doing, the traditional and culture of the vanguards of the
system would be borne in mind. In this wise, we shall be talking about the western system of
education, the eastern (Islamic) .educational system, and the traditional system of education.
Whereas western educational system: promotes a Euro American-cultural orientation,
Islamic system of education promotes all that is Islamic. The traditional educational system
is predicated on the tradition and culture of the society. This is why it is informal and it is as
old as man himself.
4
Concept of Islamic Education
Many attempts have been made to define Islamic education. According to Ashraf and
Hussain (1979), Islamic education entails giving instruction on pur81y theological matters,
such that the trainee would be able to practice the five pillars of Islam. Similarly,
Mohammad (1980) opined that Islamic education is a process of self-discipline, which
ensures spiritual and intellectual growth of the individual.
However, neither of the above can stand the test of our time because, we have to
realizes that Islamic education is not confined to ensuring the practice of the five pillars of
Islam. The pillars only constitute the Ibadah aspect of the religion. Not only this, spiritual
and intellectual development are but two of the three important dimensions of personality
development, the definitions leave out the psychomotor domain.
We may wish to consider Islamic education as a system of education, which entails
ideological concept expounding the very nature of life (here and after), and prescribing the
position of man and his role on earth. In arriving at this definition, this writer is greatly
influenced by the opinion of Qutub (1977), from which we can infer that Islamic education
includes the doctrine and pragmatic set-up, which emanate from and premised on the
ideological framework. The framework in question entails ethics and its sustaining power,
politics and its characteristics, social order and its values, economic precepts and its
philosophy, and internationalism in its ramifications.
In Nigeria today, there are some people who adopt a confused approach to defining
Islamic education. These people deliberately refer to Islamic education as being synonymous
with Islamic studies, which is just a subject in the Nigerian western-oriented educational
system" The basic discernible difference is that Islamic studies is an academic subject offered
in a formal school setting, whereas, 151amic education refers to the totality of the upbringing of an
individual within the content and context of Islam. It therefore transcends the classroom setting. It can
be received formally, non-formally and informally.
Systems of Education in Nigeria
.
(a) Western Educational system.
:
A discussion. of the western educational system in this paper is considered necessary not
only to make a comparison later, but also because of Its overbearing influence on our life-style in
5
Nigeria. It is increasingly becoming clearer that almost everything either depends on or draws
inspiration from the Euro-Christian system of education in the country. The reason for this
development may be the concomitant effect of the tragic and offensive colonization of our country by
the Europeans who were Christians. The western education unlike the traditional system of
education that emphasized the real acquisition of knowledge, skills and values emphasized tile
accumulation of certificates. This trend has permeated all the levels of the formal system of
education in Nigeria.
A look at the history of western education in Nigeria indicates that the system has its origin
traced to the arrival of the Portuguese, the first European people to set their feet on this part of
Africa. According to Fafunwa (1974), the Portuguese carne to the Guinea Gulf towards the end of
the 15th century.. The original aim of the people who introduced Western education were both
economic and religious. they wanted customers who would be able to understand them and served
as interpreters. This, they believed would boost their commercial activities. In addition, they felt
strongly that in order to be good customers, the natives must accept Christ. Hence, it was their
goods on the right hand, and the Bible on the left.
Expectedly, neither the attractive goods nor the strange religion could persuade the indigenous
chiefs who revolted against what was regarded as unwarranted intrusion into their land. The resistance
of the indigenes forced the Portuguese Missionaries to seek for the support of the European authorities.
The assistance was readily given in the form of arms. It could, therefore, be said that Western education
became entrenched in Nigeria by the use of Christian evangelism and imperialist force. The structure of
early Western education was built on the. philosophy of the white missionaries, that is, production of
people with limited literacy but strong Christian faith and, this was why the early schools were situated
in the Church premises (Fafunwa, 1974). In furtherance of the objective, the curriculum then was
nothing than the Bible teachings. The level of education then was also nothing higher than elementary
or what could go to a nursery school level of today. The first formal school in Nigeria was established
in 1843.
The major development witnessed by Western education was when U1e government began to
intervene. The intervention came though the ordinance of 1883. Since then, the Government of
Nigeria, foreign or indigenous, has been funding Western education in the country. What first started
as mere grant-aiding later became full recognition. as a result of the impetus from the government,
Western education has not only waxed stronger by the day, it became a way of life in Nigeria today,
though informally, the structure of western education is no longer from primary to the tertiary level,
there is also the nursery and pre-nursery level and even, of late, the day care dimension.
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The little that has been said so far about the Western system of education has multidimensional implications for the Islamic education. system. If we critically examine the
evolutionary trend of Western education in Nigeria, it can be inferred that the system is
characterized by economic consideration and subjugate tendencies. The system does not
frankly acknowledge the ingenuity of the Muslims who propounded, initiated and
pioneered most . of the scientific and mathematical bre8kthroughs in the contemporary
world. It is also. Incontrovertible that the protagonists of the Western system of education
were non-Muslims and they were here to foist their Christianity on the Muslims and
traditional religious believers. Up till today, there is no much difference. However, to
further, deceive the "informed" Muslims, tile tone has changed from Christianization to
secularism, a concept that is even worse and more offensive than the former to the
Muslim. On the second characteristics i.e subjugative tendencies, the Christian
missionaries who brought western education were from societies that were irredeemably
capitalistic. This was symbolized by colonization of our territory and peoples and this
entrenched cheating and deceit. However, an average "enlightened" Nigerian Muslim
today does not rea1ised that there is nothing positive or progressive which western
education has brought which did not originate or had not earlier on been propound or
projected by Muslims.
(b) Islamic education system
The history of Islamic education in Nigeria is the same as the history of the religion of
Islam itself. This is because Islam goes to any place or community along with its own
form of education (Balogun, 1982; Ajidagba, 1986 and 1991). Islam , which predates
Christianity in Nigeria, is said to have come to the country in the 11th century. It is on
record that when Kanem Ummi Jilmi of the old Borno accepted Islam, he established the
first Quranic School in his palace. It is not a matter of coincidence or accident that Islam
and Islamic education go together. 11\0 fact is that, without the latter, the former cannot
be said to have been firmly entrenched and understood. The Holy Prophet was reported to
have said that, if Allah wants to do good to a person, he makes him to understand the
religion (Bukhari, 3: 11). Therefore, there is no pretence or cover-up about the objective
of Islamic education. It thrives on the Islamic concept of life, here and hereafter,
7
prescribing the individual's position and role on earth (Qutub, 19l7).
. The structure of the early Islamic education was built on the hierarchical structure of
the Islamic faith. The first and the only reference and rallying point is Allah, the Creator
and the Sustainers. So, the starting point is to learn how to recite AI-Qur'an, the words of
built. The early Islamic schools are always called Quranic schools in Nigeria. After the
completion of Quranic recitation, a student would then begin to study further under an
erudite mallam (teacher) who may not necessarily be the only teacher to handle the student
till he himself becomes highly knowledgeable in the field.
In Nigeria, the Ansarul-lslam Society of Nigeria a foremost Islamic society and the
first Islamic organization in the North, which was established in 1942, is credited for
being the vanguard of the formal Islamic system of education in Nigeria. Until the society
introduced the formal school system, whereby students sit on benches in a typical
classroom manner, Islamic education was handled non-formerly in the residence of the
mallam. It should be pointed out here
that there had not been either any form of
government assistance or foreign aid to Islamic education as at that time. In spite of this
segregative attitude of the government, however, Islamic
education continued to grow along with the increasing population of Muslims in the
country. The scenario today is that of a complete transformation of the system, a
wholesome improvement on the pioneering effort of the Ansarul-Islam society of Nigeria.
Islamic educational system now competes with its western counterpart in structure and
infrastructure.
.
We now have the Ibtidai up to Jamiah levels (Primary to University). . Similarly, there are
many Islamic educational institutions that have all the paraphernalia of the modern school
system. Such schools operate programmes and activities on terminal basis, go on short and
long vacations, and have incorporated co-curricular activities into their programmes. Yet, the
government of Nigeria, especially at the federal level has not deemed it fit to accord Islamic
education system the rightful recognition.
Factors Inhibiting the Development of Islamic Education in Nigeria
The factors militating against the development of Islamic education (He multifarious
but, they are all artificial and not, therefore, insurmountable. They could be grouped as
8
relating to government, the proprietors, parents, the society and the media.
(a) Government
.
A paper of this nature cannot adequately do justice to the inhibitive roles successive
governments have played on Islamic education in Nigeria. On funding, the government not
only fund the western education, it has also taken over its full control. So, what started as mere
grant-in-aid soon graduated into full take-over. This alone has a negative consequence on the
development- of Islamic education in Nigeria. It could be said, at this juncture, that no right
thinking person would literally condemn the content o-f western education because, after
all, it is the English version of all that had already been known to the Muslims years back,
The point however, is that its incursion into this country with strong connection with
Christianity has led to dislocation of the older Islamic order in traditional Muslim societies.
It has been repeatedly solid that Muslims constitute a large percentage of Nigerians. In
order to be fair and just to this large Muslim population, Islamic education should be
accorded a more dignified attention than it is presently being given. Even, if only for
spiritual and moral development, which the National Policy on Education (1981) advocates
for, government should be more interested in Islamic education.
(b) Muslim Proprietors
The problems being created by the proprietors of Islamiyall schools for Islamic
educational system can be likened to a proverbial kola nut the problem of which is the
parasitic insect in it. The problem is multi-dimensional. Dishonest proprietors go to
some Arab countries' governments or philanthropists, cap-in-hand, to seek financial
assistance only to come back home to divert such assistance to personal use. Same also
go to the ridiculous level of selling the valuable Islamic textbooks given them for the
propagation of Islam and the development of Islamic education. The worst category is
the absentee-proprietors who do not have 1/10 of the students and facilities they claim
to have and would do one launching after the other in tile name of development of their
institutions. More worrisome is lack of unity among the proprietors even within the
same locality. This made it impossible for them to have a forum to articulate their view
on how to move the system forward, .
(c) Muslim Parents
Muslim parents of students in Islamiyyall schools have their own some of the problem. The
disdainful manner in which students attending Islamic schools are treated does more
9
harm than any other. An average Nigerian Muslim parent does spend heavily on Western
education for their children. Some take Islamic education as secondary; while some send to
Islamic schools, the children who, in their opinion and conclusion, cannot mentally cope with
Western education or who have one form of disability or the other.
The Society
What is happening in the society is a reflection of what happens in the family. The
Nigerian society does not see any thing beneficial in the Islamic system of education other
than the religious knowledge. There is an impression that anybody undertaking Islamic
education can only function either as a full time Mallam (teacher) with teaching being a
profession that is already looked down upon. Not only this, in some religiously hostile
communities, Islamic education is derisively regarded as education for the AI-majiris (corrupt
form of AI-Muhajirin), which originally means the immigrants but misconstrued to be
beggars. No thanks to some Muslims who have upgraded begging to an art and a profession.
Unfortunately too, numerous uninformed Muslims have. been persuaded by this anti-Islamic
posture. In Yoruba land, there is what people derogatorily called ‘ole ntelafa , meaning, it is
an indolent that follows a Mallam. And as if to lend credence to the saying, it is a common
thing to see pupils that are put under the care of some Mallams for Islamic upbringing, going
about begging. It is high time we turned things around for Islamic education. It is our
collective responsibility to enlighten the populace that Islamic education is a utilitarian
education (Ajidagba, 1991)
(e) Mass Media
The most destructive and vociferous attack on Islamic education or anything Islamic is always
Championed by the mass media in Nigeria. A keen watcher of events may not be too
astonished about this situation because, the Nigerian press can aptly be described as a
Christian press; for the simple reason that Christians own or control over 90% of the media
outfits (print or electronics) in the country. the comparative edge the western educational
system has over its Islamic counterpart can be credited to the ceaseless propaganda of the
press. Even when Muslims have been the President or Heads of State, there has been overt and
covert government backing of the press. Whereas, the mass media is a strong agent of
10
education and mobilization,. as far as Islam, education is concerned, it is a combative agent of
mis-education an demobilization. To arrest the trend, he gifted Muslims should be encouraged
to establish media outfits that will assist in this direction.
Islamic education in Nigeria: the way forward
If it is agreed that the Western system of education has come to stay in Nigeria and has
even, to say the least, westernized our Ways of life, there is the urgent need to find ways of
moving Islamic education forward in order to guarantee its future. One area that must be
explored, and very urgently too is integrating western education with that of the Islamic
system. The integration, which should be in the area of learning experiences. Must be done
with a view to producing "double-baked" citizens. That is, students who would be versatile in
both Islamic and Western education without any jeopardy to the former. Giving the present
scenario in the country this, to my mind. remains the only viable approach to re-Launch
Islamic education back to prominence. Some subject should be introduced into the Islamic
schools and taught in English language (such as Mathematics, economics, Integrated science,
Geography and English language itself). In the light of the foregoing, it is strongly suggested
that a curriculum conference be summoned to assemble the representatives of all stakeholders
in Islamic education. The conference would fashion out curricular for the different levels of
Islamiyyal1 schools. To have a rewarding conference, mass enlightenment should be mounted
to educate, especially the proprietors of Islamiyyah schools, on the benefits of such a
gathering another area that needs attention is staff training and retraining The appalling
situation whereby teachers in our Madaris (schools) and Macahid (learning centres) are not
exposed to modern trends in pedagogy should be redressed Some of these teachers just pick
up the chalk in most cases, after graduating from the same school where they are teaching.
There should be a way of giving teachers in our Isamiyall schools basic education courses In
the interim induction / refresher courses, workshop and seminar, could be organized to take
care of this important aspect of the system Government should be involved in certification.
This will put to an end derogatory valuation of certificates from Islamiyyall schools. It is
saddening that, in some states, holders of certificates from Islamiyyall institutions are placed
11
one derisive salary grade levels as low as 02 or 03. All ministries of education should take
over the certification as a a follow-up to the harmonization of the curricula. Co-curricula
activities such as club and society meetings should be encouraged in the Islamiyyah schools.
There should be football team as well as other sporting activities. These activities help in no
small measure to develop a child cognitively, effectively and in psychomotor. Besides, they
also give him the Islamic alternatives to what he is exposed to outside the school environment
Conclusion
This paper discussed two perspectives from which one can look at systems of education
.these are from the ladder or level of the system and the vanguards .and culture a system
permeates. While western education, as a system which has four levels of primary,
junior secondary, senior secondary and tertiary, permeates the Euro-Christian
orientation, Islamic educational system Which also has four levels of Ibtidai, Idadi,
Thanawi, and Jamiah, permeates Islamic tradition. Western education has been
enjoying government patronage, which has had great negative impact on Islamic
education, which is still begging for recognition. The inhibitive roles being played by all
the agents of education on Islamic education should be a Source of serious worry to all
stakeholders in the system. However, with unity of purpose among proprietors, uniform
curricula, government recognition that would culminate in certification there is still
hope for a flourishing Islamic educational system in Nigeria
12
References
Ajidagba, U. A. (1986). The impact of Western education on Islamic education in lIorin
Unpublished BA (Ed.) project, University of lIorin, Ilorin.
Ajidagba, U. A. (1991). Relative influence of the knowledge of Arabic language
on
junior secondary school student's performance in Islamic studies. Unpublished
M.Ed. dissertation,University of lIorin, lIorin
Ashraf, S. A & Hussain, S. S. (1979). Crisis in muslim education. Jeddah: Hodder and
Stoughton.
.
"
Balogun, I. A. B. (1982). Arabic and Islamic studies vis-a-vis the Nigerian National
Policy on Education. Paper delivered at public lecture to mark the 10th anniversary of
AISS, lIorin. Fafunwa, A. B. (1974). History of education in Nigeria. London: George
Allan
Federal Government of Nigeria (1998). National policy of education (revised). Lagos:
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Mohammed, S. O. (1980). Problems of launching Islamic studios in tile post-primay
schools inIlorin LGA. Unpublished B. Ed. project, Bayero University Kana, Kana.
Qutub, S. (1977). Islam: the religion of the future. Beirut: Tile Holy Quran Publishing
House. Sahih al-Boukhari 3: 11.
Mr. U. A Ajidagba is a lecturer in the department of curriculum studies and educational
technology, university of Ilorin , Ilorin
13