Challenges Facing the Education of Muslim Children in Public Schools
Chapter One
Research Objectives.
- To assess the significance of IRE in academic formation of the children in primary schools in Katsina.
- To identify and discuss the challenges of teaching IRE in primary schools in
- To evaluate the role of Muslim organizations in the promotion of teaching of muslim children in primary schools in Katsina
CHAPTER TWO
LITERATURE REVIEW
Islamic Education during the Colonial Period
Islamic education was provided in the mosque or in the houses of ulamaa with the aim of producing imams, sheikhs, and ma‟alim, apart from imparting knowledge to Muslims to perform daily acts of (Ibadat) worship.
Muslim children from ages 4 – 15 years learnt Islam in Quranic institutions such as Chuo or Duqsi. There was no standardized curriculum. The teacher taught according to his ability and interest. The subjects taught included recitation and memorization of the Qur‟an and Hadith (sayings of the Prophet), Tawhid (unity of Allah), Fiqh (Islamic jurisprudence), Seerah (biography of the Prophet) and „Arabic grammar. The teachers taught on voluntary basis. Later the Maktab (elementary school) and the Halaqah (circle of the learned) followed. Islamic education was provided with the aim of producing imams, sheikhs, and ma‟alim, apart from imparting knowledge to Muslims to perform daily acts of (ibadat) worship (Maina, 2003:110).
During the colonial period, Halaqah system was practiced in the Mosques and „Ulamaa houses. The Maktab on the other hand was an elementary school which could be held in a private house, shop or in the Mosque (Maina, 1993: 112). The Mu‟allim took the responsibility of acquainting the young with the knowledge of reading and writing and the basic precepts of Islam. The Holy Qur‟an was the main subject. Other subjects included Arabic grammar, Hadith and simple arithmetic among others (Maina, 1993:113).
The various methods of teaching used in this Quranic schools included dictation, recitation, memorization, narration and rote learning. Of the four, rote learning and memorization were emphasized. Traditional Islamic education did not have a rigid curriculum. It was un-ending process whereby an individual could remain a children to late adulthood or even death. The young and old learnt in the same class but the mu‟allim divided them into Faslu (class) depending on their ability to learn (Badawi, 1979).
The Introduction of Formal Western Education in Nigeria by Christian Missionaries
Western formal education was introduced by Christian missionaries during the colonial In 1844, John Ludwig Krapf, a German working under the Church Missionary Society (CMS) arrived at Mombassa to start Christian evangelical work. Two years later, he was joined by Johann Rebman of the same society (CMS). These two established a CMS station at Rabai. The establishment of Christian missions was accompanied by the building schools. It was in these schools where those who converted to Christianity were taught how to read and write. Missionary education was evangelical in nature (Maina, 1993:95).
The curriculum of the missionary education was confined to the four R‟s. Religion was the most important followed by reading, writing and simple arithmetic. It can therefore be argued that it was religious in content. Most of what was taught was derived from the Bible. All other activities of the missionaries were aimed at making conversions to Christianity (Maina, 1993: 96). Thus, Muslims perceived missionary education as a means of converting their children to Christianity, hence avoided the mission schools. However, it is important to note that before the coming of missionaries and the introduction of formal Western education, Muslims in Nigeria had their system of education. This will be discussed later in this chapter.
Many schools were established by the missionaries among them Buxton High school at the Coast which was opened in 1893 by Miss. M. Bazette (Maina, 1993: 97). The main objective of the school‟s establishment was to offer religious instruction and teaching of the English language. The missionary education policies aimed at promotion of a particular denomination that is Christianity, hence Muslims did not gain much from such education system. Most of the content in the syllabus comprised of Christian Religious Education. Learners were taught English in order to be able to read the Bible.
Muslim Response to Formal Western Education in Nigeria
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The educational policies of the missionaries were aimed at promotion of their denomination. Muslim therefore regarded the mission schools as institutions of attracting Muslims to the fold of Christianity. When the colonial government took over the responsibility of educational matters in the country, Muslims felt the need to acquire Western education for
„white collar‟ jobs. Government schools did not favour any denominations. Muslims therefore demanded for such schools and appealed to Local Native Councils (LNC) to establish and run schools devoid of missionary activities (Maina, 1993: 114; Maina, 2003: 53). Schools for Arabs were established in Mombasa and Malindi, the first one in 1912 and the second one in 1919. However, they experienced poor attendance. The numbers rose after the introduction of Quranic instruction in Arab schools in Mombasa and Malindi in 1924 (Maina, 1993: 114; Maina, 2003: 53).
The poor response of Muslims to Western (secular) education in early years of the twentieth century was perpetuated by the payment of school fees. Muslim Arabs and Swahili were generally poor and the poverty was aggravated by the abolition of slavery and slave trade, which was then the backbone of their economy. Those who engaged in slave trade benefitted a lot financially. With the abolition, they lost a source of income. Muslims therefore refused to cooperate with the government over the issues of building schools and paying for rental houses for schools (Maina, 1993:123).
In the 1930‟s and 1940‟s, Muslims started to realize that with Western education one could get a wage-earning job hence impact positively on one‟s standard of living. A vivid example of a personality who had benefited from secular education and who also agitated for secular education among the Muslims and Arabs was Sir Ali bin Salim. He had served as an assistant Liwali (a political and religious administrator during the colonial period in Nigeria) of Mombasa and was also the first Arab nominated member of the Legislative Council (LEGCO). He is also associated with the establishment of the first Arab school in 1912 in Mombasa (Maina, 1993: 115; Maina, 2003: 54).
CHAPTER THREE
Research Methodology
RESEARCH DESIGN
The field research was conducted in selected primary schools in Katsina District (see map) which has 8 Divisions. An effort was made by the researcher to balance the schools in the Divisions. This was done to ensure that each division was represented. In total, Katsina has 37 primary schools that offer IRE.
Population
Selection and classification of schools.
From the list of 37 primary schools in Katsina, the following procedure was used to select a sample for the study. First, schools were classified as either Public of Private. Second, from the classification of Public and Private schools, National, Provincial and District schools were selected. Third, schools were classified further as Boys and Girls, Day, Boarding and Mixed Day. With such classification the researcher expected diverse, variant responses from the categories. Further, boarding, day and mixed schools have a different impact on children‟s education in Katsina primary schools. children in boarding schools have more time to study and do assignments as opposed to those from day schools. Some are engaged in domestic chores and hardly find adequate time for studying. Consideration was also made when sampling Muslim sponsored schools because of their strong Islamic influence.
CHAPTER FOUR
DATA ANALYSES AND RESULT
Challenges Facing the teaching of muslim children in primary schools in Katsina.
Shortage of teachers
The shortage of teachers in Katsina has compelled many schools not to offer the subject. Most of the primary schools that offer IRE in Katsina are private and since IRE has few lessons per week, administrators add more lessons to teachers preferably their other teaching subjects. It becomes strenuous in terms of preparation since they are forced to cope with a heavy work load. Their counterparts specialize in teaching only one subject and are sort of relieved, composed and efficient. These are teachers who teach especially the core subjects such as English, Mathematics and Kiswahili among others. These subjects have been allocated many periods per week. Therefore, teachers handling these subjects are not added more subjects except where there are issues of under staffing (Mujahid, 2007).
CHAPTER FIVE
CONCLUSION AND RECOMMENDATIONS
Conclusion
Education is the foundation of Islam, knowledge acquisition is one of the sublime spiritual merits of the learned over the ignorant. Islam has made it obligatory for every Muslim male and female to seek for knowledge as the Prophet (PBUH) has said „knowledge and wisdom is the most valuable asset of a believer which he or she has lost. Hence, a Muslim should strive to acquire it. We have noted in this study that IRE is significant in guiding a person‟s life to spiritual attachment, love and devotion and also for the moral development of an individual.
The setting up of the Nigeria Education Commission (Ominde Commission) at independence paved the way for the inception of the secondary IRE curriculum. Notably, the implementation of the secondary syllabus had a low start and the secondary IRE curriculum has had a checkered history since its inception in the national curriculum. Evidently, the study shows that there are numerous challenges that affect the teaching of muslim children in primary schools in Katsina.
Finally, Muslim organizations have significantly contributed to the growth and development of IRE in primary schools in Katsina by providing bursaries, teaching and learning resources, scholarships and resource persons. They also hold or sponsor seminars, workshops, conferences, symposiums and also fund rallies and forums on challenges facing the Ummah and Muslim children.
Recommendations
The shortage of teachers poses as a major challenge facing IRE since its inception in the primary school curriculum; the government should intervene by training more teachers to ameliorate the shortage. Moreover IRE should be introduced in all schools in Katsina where there are Muslim children. This will help the children in academic development and acquire more knowledge on Islam.
Low candidature of children as pointed out is as a result of negative attitude by children themselves and lack of motivation by parents to encourage their children to study IRE. To check these, children should internalize their obligation and responsibilities of being Khalifa (vicegerent) or Allah‟s representative on earth, as advocated in the Holy Quran and Sunnah of the Prophet. More sponsorships and bursary schemes by Islamic organizations are required to attract more children which may in turn translate to more teachers. Organizations such as Jamia Mosque Committee should increase the number of sponsorship of IRE children in Kagumo from 4 to 8.
Parents on the other hand should be sensitized through IRE forums organized by Muslim organizations on the need for their children to pursue Islamic studies in order to help promote their spiritual formation and moral training. They should also provide incentives and motivation in the study of IRE especially by providing enough Islamic literature and audio visual Islamic entertainment material. They should also encourage their children to continue with their Madrasa education to reinforce and enhance what they learn in IRE to promote academic formation. Some of the topics covered in Madrasa are related to the themes taught in primary school, for example, Devotional Acts, Quran and Hadith, Pillars of Islam and Iman and Historical and Cultural Heritage among others.
Textbooks and other supplementary materials play a pivotal role in learner‟s performance as remarked by some respondents during the field survey. The government and curriculum developers should publish more books on IRE. Similarly, Muslim scholars conversant with Islamic studies should come forth and liaise with KIE and Muslim organizations to publish textbooks and other supplementary materials.
Islamic clubs in schools should be more active by holding frequent rallies on contemporary issues increasing Da‟awah activities (propagate Islam) and organizing debates between schools on difficult topics such as Mirath (inheritance). This is geared towards promotion of children‟s faith and spiritual nourishment and formation.
Teachers should vary their methodology and emphasize on practical aspects of the subject rather than focus on examination and grading. They should guide the learners to practice what they learn in their daily life (life approach). Most of them concentrate on the academic formation yet IRE has the spiritual aspect that is about Islamic precepts and tenets. The study has identified and discussed how various methods could be used by teachers such as team teaching especially during Pastoral Program of Instructions (PPI), whereby the content that calls for demonstration, for instance prayer (Salat) can be handled by two teachers for clarity and easier understanding by children.
Kamunge Report (1988) states that development and maintenance of physical facilities in primary schools by communities, parents and sponsors should be encouraged. This will enable maintenance of high standards of teaching and learning. Private primary schools provide opportunities for secondary education for many primary school leavers and therefore increase the index of opportunity for secondary education. While some private secondary schools provide education of high standards, others lack adequate facilities, equipment, qualified teachers and conducive learning environment to offer the desired quality education.
Religious Education in all educational institutions should be taught by committed and qualified persons practicing the faith in which they offer instruction in order to cover all the topics in the syllabus, for instance, some teachers do not teach Quran and Hadith especially in primary level because they are not conversant with the Arabic language.
Articles from Journals and Periodicals
- Ahmad, A. (1981) “Impact of the west on Muslim education” in Islamic studies, Al-Islam, Quarterly Journal of Islamic Foundation, pp. 9-11.
- Al- Razi, H. (1999) “Knowledge and Education Concepts” In Iqra, the Islamic Journal, December, 1999; Katsina: Hak Registrars Limited, pp. 6-8.
- Ibn Hazim, A. (1999) “Knowledge and Education Concepts” In Iqra, the Islamic Journal, December, 1999; Katsina: Hak Registrars Limited, pp. 8-9.
- Idrees, H.M. (1977),”Educational prospects and problems of Muslim in Nigeria”; in Al- Islam,Quarterly Journal, Vol. 4; Islamic Foundation, pp. 5-6.
- Mugambi, J (1985) “The Procedure for CRE Curriculum Development in Nigeria”: Quarterly Review of Religious Studies, Katsina, pp. 9-10.
- Muhammad, W (1982), “The Role of the Muslim Teacher” in Al-Islam, Quarterly JournalVol. 6 No. 1, March/April, pp. 7-8
- Mraja. M (2000) “Islamic Religious Education Teaching in Schools and Colleges Below Average”, in Al-Islam,Quarterly Journal,Vol. 24, No.3,July- Sept., pp.26-
- Quraishy, B.S. (1985), “The Educational system in Islam”, In Quarterly Journal of Islamic Foundation Vol 1 No. 4/5 Sep –Dec 1977, pp. 7-8.
- Quraishy, M. A. (1977) “Islamic Religious Education in Nigeria Schools and Colleges”, In Al- Islam,Quarterly Journal,Vol.1, No. 2, March; Katsina: Islamic Foundation, pp.5-6.
