ISLAMIC EDUCATION ACQUISITION AND APPLICATION; MEANS OF REMEDIATING MORAL DECADENCE AMONG MUSLIM YOUTHS
CHAPTER ONE
INTRODUCTION
1.1 STUDY BACKGROUND
Truthfulness and moral value are desirable qualities in all people. Despite the erosion of moral values caused by materialistic greed, these characteristics make life worthwhile. Adults, youths, and children in all sectors of society are experiencing rapid moral decadence in Nigeria today.
Delinquent behavior has degenerated the psyche of people in society to the point where people have lost faith in the government’s ability to uphold morals and justice. People are no longer dedicated as self-employed individuals, civil servants, laborers in private institutions, teachers, or students. All codes of conduct in their respective areas are merely formalities; commitment and dedication are meaningless in public places. The majority are only interested in themselves.
Furthermore, outside of schools and government institutions, there is an increase in robbery, trickery, begging touting, and other forms of misbehavior in our societies. According to the findings of the analysis, the majority of men and women found in these acts are mostly school dropouts, children from broken homes, and unemployed graduates of various institutions at various levels.
As a result, proper implementation of religious and ethical education in our schools is required. If religious, social, and ethical education curricula are well planned and developed, as well as correctly implemented, most of the above-mentioned moral decadence would be reduced to a bare minimum, if not completely eradicated (Toyib, 2009).
Moral decadence in Nigeria has caused numerous problems in all sectors of our society, resulting in the country’s slow pace of development. Examination malpractices, stealing, bribery and corruption, sexual promiscuity, social maladjustment, insubordination, and disrespect for the constituted authority and the rules of law are all examples of moral decadence.
All of these immoral behaviors may have contributed to a decline in economic and educational standards, leading to the introduction of strange social behaviors into our society. This, in turn, has permeated the lives of men and women in society, causing fear, unpatriotic feelings, disunity, a lack of faith in the country’s development and progress, distrust of leaders, and unguided behavior in the minds of those with conscience who would have liked to uphold high moral standards.
Those who benefit from these immoral attitudes would prefer that they continue. As a result, there is a need for appropriate orientation to be provided to the young. This will eliminate moral decadence in our society, making room for development. This can only be completed by our educational sectors through the school, which is most important at the grassroots level in terms of development (www.wikipedia.free. encyclopedia.com).
Our educational system has yet to fully realize the curriculum in our schools, both elementary and secondary, and programs in general that would be tailored towards the achievement of both the moral and academic aspects of education. This is due to society’s reliance on paper credentials. This has lowered the ethical fulfillment of education in the lives of our children.
It is critical to recognize that man’s relationships with others should adhere to certain moral codes that would promote a peaceful and well-ordered life, a life that would promote harmony and cooperation, which would reduce social ills as well as uplift man’s mental capabilities and put his three mind in good condition. This aspect, known in Islam as Ihsan (good deed), encompasses all aspects of human endeavor, including political, social, economic, national, and international life.
The manifestation of these moral qualities is the foundation or essence of humanity itself. Self-control, generosity, mercy, sympathy, a sense of justice, breadth of vision, truthfulness, trustworthiness, integrity, respect for pledges and commitments, fair-mindedness, moderation, courtesy, purity, and discipline are among these qualities, according to Mawdudi (2004).
In contrast to the foregoing, Islam despises vices such as hatred, rancor, cheating, and infringing on the rights of others. Murder, theft, extortion, fornication, usury, lying, backbiting, intoxication, and consumption of harmful foods are also prohibited.
In other words, man owes certain moral responsibilities to his fellow man that are geared toward the enhancement of the individual and the societal goal as a recipe for a peaceful life, while always remembering that such good deed is a divine commandment from the Lord, whom he loves, obeys, and cherishes. It goes without saying that man’s spiritual fraternity with God and desire for the moral well-being of others are central elements of Islamic teaching, philosophy, and practice (Toyib, 2009:3).
Secular society is unwilling to condemn or prevent the spread of moral degradation, perhaps in the name of freedom of choice; and even when it tries, it is unable to do so due to human limitations of knowledge, reasoning, and wisdom. Instead of addressing the root cause, such a society goes in circles, chasing symptoms and dressing up the outcomes.
Immodesty, adultery, cohabitation, teenage 4 pregnancies, alcoholic consumption, drug abuse, pornography, homosexuality, political thugery, disobedience to parents and constituted authority, and so on are all examples of this phenomenon in our time. (http://alislam.org/e/998.official.website.of.ahmadiyyah-muslim-community-Prevention of moral degradation based on Islamic teachings)
However, a critical examination of the current situation in Nigeria reveals that the rate of moral/character degeneration, particularly among adolescent and youth, is quite alarming. Toyib (2009:3) claims the following:
It is against this backdrop that the passion for religion among Nigerians of all ages has resulted in an increase in the number of mosques and churches established; increased followership; and an increase in the level of Da’wah activities, evangelism, and religious education at both primary and secondary school levels.
In fact, one might be tempted to believe that, while all of these religious institutions and their activities are increasing in arithmetic progression, the rate of vices, particularly among Nigerian youth, is increasing in geometric progression (although this view is not empirical but obvious).
To supplement the efforts of these religious groups, successive Nigerian governments, particularly the Olusegun Obasanjo administration, established extra-ministerial agencies such as the Economic and Financial Crimes Commission (EFCC), the Independent Corrupt Practices Commission (ICPC), the National Drug Law Enforcement Agency (NDLEA), and the National Agency for Food and Drug Administration and Control, among others, to combat this menace.
This trend demonstrates the extent to which vices have permeated the average Nigerian’s entire life.
As a student of Islamic Studies, constant reflection on these disturbing phenomena influenced this writer’s decision to take a closer look at their primary constituency to see how far Islamic Studies, as the foundation of religious education, has progressed in its effort to develop and impart moral and character development in Muslim students.
1.2 Problem Description
There is no doubt that moral decay and character laxity, particularly among Muslim students, have become the bane of modern Nigerian society. These issues have permeated every aspect of our national life, whether social, political, cultural, or economic.
The anti-social behaviors that are manifestations of moral and character decay have been so concerning to successive governments in power that they have made repeated calls for religious groups to step up their missionary efforts to combat this threat.
However, comparing these efforts (particularly Islamic education, which is the researcher’s focus of study) to the country’s crime rate is fraught with contradictions. These inconsistencies have prompted some fundamental questions, such as whether Islamic Education, as the focal point of teaching and learning, is still performing these roles effectively.
Is it possible that the approach of Islamic education teachers to teaching and counseling cannot meet the contemporary reality of moral and character degeneration in society? Is it possible, in light of the foregoing, to conclude that the Islamic education teacher failed in his primary duty of protecting his students, and thus the nation, from the scourge of 6 moral and character bankruptcy? All of these pressing issues are the fundamental issues that this research project seeks to address.
Furthermore, Islamic education primarily aims to balance an individual’s moral, linguistic, social, and religious development, as well as to assist a man in reaching his goals. Islamic education seeks to sharpen a man’s life so that he can distinguish between what is right and wrong. These are the issues that will be scrutinized in this research.
1.3 Research Issues
The following are the questions raised in this academic discussion:
1. Does the Islamic education teachers’ approach to teaching and counseling still meet the contemporary reality of moral/character degeneration in society?
2. What factors influence the moral/character development of Muslim students?
3. Is school, as a formal education, the only way to instill moral/character in students?
4. What role does Islamic education play in instilling moral values in students?
1.4 The Study’s Objectives
The following are the goals of this research project:
i. To demonstrate the effectiveness of Islamic education as a subject capable of instilling moral/character training in Muslim youths.
ii. To investigate whether the Islamic Studies Curriculum, as the hub of teaching and learning, is still fulfilling these functions effectively.
iii. To determine whether the Curriculum contents are being implemented properly.
iv. To investigate whether the Islamic approach to education still meets the contemporary reality of moral and character degeneration in society.
v. To investigate the effect on the moral and character development of Muslim youths?
vi. To suggest ways to bridge the gap between curriculum content and current societal events.
vii. To propose workable solutions for the moral and character development of Muslim youths.
1.5 Importance of the research
A fundamental dictum in human social relations states that individuals create society. If a society is good, peaceful, and orderly, it is due to the efforts of the individuals who comprise that society. Moral and character development of its citizens through religious education is therefore critical for maintaining a peaceful and orderly society.
In the context of Nigeria as a nation, this implies that the country should expect certain positive traits from its citizens that would make them good members of Nigeria society. The development of God’s consciousness and moral character through proper religious education are prerequisites in this regard.
As members of Nigeria’s larger society and one of its major stakeholders, Muslims have a lot to contribute through Islamic studies as a subject to raise stakeholders’ awareness of the importance of character development programs in local public schools to Nigeria’s continued success and stability; and to encourage the establishment and improvement of character development programs in secondary schools.
As a result, a discussion of the impact of Islamic studies on the moral and character development of Muslim students in this area is extremely important.
1.6 Delimitation and Scope
This work focuses on the activities of a few Sokoto secondary schools. The activities are those that are specifically designed to improve the morale and character of Muslim students. As a result, it applies to all secondary school students in the Sokoto metropolis who take Islamic studies as a subject.
Nady Academy Nursery and Primary School, Gwiwa Lowcost Sokoto, Sultan Maccido Secondary School Sokoto, Tarbiya Caliphate AcademyPrimary and Secondary School, Arkila Sokoto, Asma’u Girls Islamic Secondary School Sokoto, and Iman International School are some of them.
Sokoto. Apart from the review of literature, which is a library-based research, this work is primarily a field study, as is typical of all academic works of this type. Financial constraints are significant roadblocks. However, this has no bearing on the overall quality of the work.
1.7 Terms with Operational Definitions
Moral decadence is associated with the principles or standards of good behavior that define what is right and wrong, as well as the distinction between good and evil.
Character: the unique set of characteristics that distinguishes one person from another. It also refers to a set of qualities, such as good virtues, that are admired and valued.
Development is the gradual expansion of something so that it becomes larger or more advanced.
Curriculum: Curriculum is defined as all desirable learning experiences: cognitive, psychomotor, and affective, planned for learners under the direction of the school in order to achieve educational goals, as well as the procedures, strategies, and materials used to effectively reconstruct such experiences.
Islamic research: Islamic studies can be defined as the sum of all learning experiences centered on the relationship between man and his creator as well as man and his fellow men.
Muslim youths: Muslim youths are a group of Muslims who are very young, especially before they become adults and are raised in the religion of Islam.
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ISLAMIC EDUCATION ACQUISITION AND APPLICATION; MEANS OF REMEDIATING MORAL DECADENCE AMONG MUSLIM YOUTHS