APPROACHES USED BY ISLAMIC EDUCATION TEACHERS TO INTEGRATE MORAL VALUES IN
THEIR TEACHING: A CASE STUDY AT ANSARUL ISLAM SECONDARY SCHOOL, ILORIN, KWARA
STATE, NIGERIA.
BY
ASMAU IMAM ABDUL KABIR
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
2008
APPROACHES USED BY ISLAMIC EDUCATION TEACHERS TO INTEGRATE MORAL VALUES IN
THEIR TEACHING: A CASE STUDY AT ANSARUL ISLAM SECONDARY SCHOOL, ILORIN, KWARA
STATE, NIGERIA.
BY
ASMAU IMAM ABDUL KABIR
A dissertation submitted in partial fulfilment of the requirements for the degree of Master of Islamic
Education
Institute of Education International Islamic University
Malaysia
JANUARY 2008
ii
ABSTRACT
This study explores the approaches used by Islamic education teachers at Ansarul Islam Secondary School, Ilorin, Kwara State of Nigeria, in inculcating their students with moral values. It examines the extent to which the teachers understand the Islamic approach to moral education, as explained in the Qur’ān and Sunnah, and how their approach has produced the expected results among their students and the community at large. The study applies qualitative method of phenomenology for data collection and analysis. Data used in the study are based on school curriculum and text books, interviews with the teachers and students as well as observation of teachers and students when performing their respective duties. Analysis of data uncovered several themes related to the inculcation of moral values. This includes the principal values emphasized in the curriculum; teachers’ knowledge of, and concern with, the concept of morality in their work; teachers understanding and mastering of the approach of the Qur’ān and Sunnah; impact of approaches used on the students, and the suggestion for improvement. The study finds that teachers are generally aware of Islamic moral values and the Qur’ānic approach to morality. While students appreciate and recognise the validity of moral values they learn at school, they are confronted with other negative norms at home and in society that are not compatible with the Islamic morality. Thus, the study recommends that there should be more cooperation between school on the one hand and home and society on the other.
iii
ملخص البحث
بمدينة إلورن في ولاية كوارى تستكشف هذه الدراسة المناهج التي يتبناها مدرسو مدرسة أنصار الإسلام الثانوية
كما تعالج الدراسة مدى فهم المدرسين للمنهج الإسلامي . النيجيرية في غرس القيم الأخلاقية في أبنائهم الطلبة
التربوي طبقا لما في القرآن الكريم والسنة النبوية الشريفة ومدى فعالية مناهجهم المستخدمة في المدرسة وتأثيرها على
هذا وقد تبنت هذه الدراسة المنهج الوصفي الكيفي لجمع المعلومات . ص واتمع بشكل عامالطلاب بشكل خا
كما اشتملت " والكتب المقررة" "مناهج المدرسة"وتحليلها، حيث اشتملت المعلومات المستخدمة في الدراسة على
وقد اكتشف . درسين والطلاب معاعلى المعلومات المحصلة من إجراء المقابلات الشخصية والملاحظة الميدانية مع الم
تحليل المعلومات عن الجوانب المتعددة المتعلقة بغرس القيم الأخلاقية، ويشمل ذلك أهم القيم الأخلاقية الموجودة في
المناهج، ومدى دراية المدرسين واهتمامهم بمفهوم الأخلاقيات في مجال عملهم، ومدى مفهومهم وتطبيقهم لمنهج
ربوي، ومدى فعالية المناهج المستخدمة وتأثيرها على الطلاب، إلى جانب إبداء اقتراحات نحو القرآن والسنة الت
وأخيرا توصلت الدراسة إلى نتائج تفيد بأن المدرسين بصفة عامة عندهم خلفية معرفية عن القيم الأخلاقية . التطوير
درون شرعية القيم الأخلاقية التي يتلقوا في أفادت النتائج أن الطلاب يق. الإسلامية والمنهج القرآني نحو الفضيلة
. المدرسة إلا أم يقابلون بأضداد تلك القيم التي لا تتناسب مع التعليم الإسلامي خارج المدرسة في المترل واتمع
. فمن هنا، تقترح الدراسة ضرورية التفاعل والتعاون بين المدرسة من جانب والمترل واتمع من جانب آخر
iv
APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion; it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Education.
..................................................... Ssekamanya Siraje Abdallah Supervisor
I certify that I have read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Education.
..................................................... Adnan bin Abd Rashid Examiner
This dissertation was submitted to the Institute of Education and is accepted as a partial fulfilment of the requirements for the degree of Master of Education.
..................................................... Ahmad Marzuki Zainuddin Director, Institute of Education
v
DECLARATION
I hereby declare that this dissertation is the result of my own investigations, except
where otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for any other degrees at IIUM or other institutions.
Asmau Imam Abdul-Kabir Signature ………………………………… Date …..…………………
vi
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA DECLARATION OF COPYRIGHT AND AFFIRMATION
OF FAIR USE OF UNPUBLISHED RESEARCH Copyright © 2008 by Asmau Imam Abdul Kabir. All rights reserved.
APPROACHES USED BY ISLAMIC EDUCATION TEACHERS TO INTEGRATE MORAL VALUES IN THEIR TEACHING: A CASE STUDY AT
ANSARUL ISLAM SECONDARY SCHOOL, ILORIN, KWARA STATE, NIGERIA.
No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below.
1. Any material contained in or derived from this unpublished research may only be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make and transmit
copies (print or electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a
retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.
Affirmed by Asmau Imam Abdul Kabir.
Signature…..………………. Date……………………….
vii
DEDICATION
This work is dedicated to my parents for guiding me to the right path, to my lovely husband who has given me moral support and encouragement to finish this study, and to my children for their endurance and sacrifice throughout my study. My sincere thanks are due to my brothers for their admonition upon embarking on my education.
viii
ACKNOWLEDGEMENTS
All praises be to Almighty Allah, the Lord of the Universe and may His peace and blessings be upon Muhammad (saw), the last of the Messengers and seal of the prophethood.
In the completion of this work, I would like to acknowledge my gratitude to all those who have helped me in a variety of ways to the success of this work. I would like to express my appreciation to Dr. Ssekamanya Siraje Abdallah, my supervisor, for his academic and moral support from the beginning to the completion of this project. His critical but insightful observations have enhanced my self-confidence to undertake this work. My appreciation is also due to Prof. Rosnani Hasim, for her sincere concern to ensure that this thesis is intellectually rewarding and spiritually satisfying.
I would also take this opportunity to graciously thank the principal of Ansarul Islam Secondary School of Ilorin, Kwara State, Nigeria, and all the staff of the school, particularly teachers of Islamic education, for generously parting with their precious time to respond to the interviews and allowing me to observe them while teaching in class. So also, I would like to thank those students that participated in this study. Without their participation and their teachers’ support, this study would not have materialized.
I would like to acknowledge my utmost gratitude to my family for their understanding and support during the completion of this work. I wish to present my heartfelt thanks to my husband, Dr. Abdul Kabir Hussain Solihu, for his understanding, endurance, moral, emotional and financial support during this study, and my children, Bushra Omotayo Abdul Kabir, Abdul Rahman Bolaji Abdul Kabir, and Amin Opeyemi Abdul Kabir, for their endurance and emotional support during the writing of this thesis. I extend my appreciation and thanks to my father, al-Sheikh Ya`qub Imam Ali-agan, my mother, Alhaja Fatimoh Ya`qub Imam Ali-agan and late father-in-law, Alhaji Hussain Omomeji Agbaji. Similar thanks go my brothers and sisters, Alhaji Ibrahim Baba Imam Ali-agan, Dr. Abubakar Imam Ali-agan, Lawyer Mubaraq Imam Ali-agan, Mrs. Sherifat Hussain-Abubakar, and all members of Imam Ali-agan family, and Alhaji Hussain Omomeji Agbaji family.
Last, but not the least, I wish to thank all my friends here and in Nigeria for their love and support, and those who in one way or another contributed to the success of this study.
ix
TABLE OF CONTENTS
Abstract…………………………………………………………………………...... iiAbstract in Arabic …………………………………………………………………. iiiApproval Page. …………………………………………………………………….. ivDeclaration Page……………………………………………………………………. vCopyright Page…………………………………………………………..…………. viDedication…………………………………………………………………………... viiAcknowledgements…………………………………………………………………. viiiTable of Contents…………………………………………………………………… ixTransliteration………………………………………………………………………. xi CHAPTER 1: INTRODUCTION………………………………………….…… 1 Introduction 1 Statement of the Problem……………………………………………………. 5 Purpose of the Study………………………………………………………… 6 Research Questions………………………………………………………….. 6 Significance of the Study……………………………………………………. 7 Definition of Terms…………………………………………………………. 8 Research Method……………………………………………………………. 8 CHAPTER 2: LITERATURE REVIEW………………………………………. 14 Nature of Islamic Education………………………………………………... 14 Aims and Objectives of Islamic Education………………………………….. 16 Curriculum of Islamic Education……………………………………………. 18 Faith and Moral Value………………………………………………………. 20 Relationship Between Values and Education……………………………….. 22 Concept of Moral Value……………………………………………………... 25 Theories on Moral Values…………………………………………………… 27 Moral Values in Islam……………………………………………………….. 29 Western Educational Approach…………………………………………….. 32 Values and Muslim Education In Nigeria…………………………………… 39 CHAPTER 3: TEACHINGS OF THE QUR’ĀN AND THE PROPHETIC SUNNAH ON INCULCATING MORAL VALUES …………………………… 44 Approaches of the Qur’ān to Moral Values ………………………………… 45 Approaches in the Qur’ān to Moral Values…………………………………. 48 Storytelling…………………………………………………………...... 49 Modelling (Qudwah) …………………………………………………... 51 Reward and Punishment………………………………………………... 53 Instruction Method……………………………………………………... 54 Question Method……………………………………………………….. 56 Conversation and Dialogue…………………………………………….. 57 Repetition Method……………………………………………………… 58 Practical Demonstration………………………………………………... 59
x
Prophetic Approach to Moral Values……………………………………….. 61 Modelling (Qudwah) …………………………………………………... 63 Practical Demonstration………………………………………………... 66 Instruction Method……………………………………………………... 70 Advice Method…………………………………………………………. 72 Dialogue Method……………………………………………………….. 73 Question Method……………………………………………………….. 75 Repetition Method……………………………………………………… 76 Correction Method……………………………………………………... 77 Praise and Encouragement……………………………………………... 78 CHAPTER 4: APPROACHES USED TO INCULCATE MORAL VALUES AT ANSARUL ISLAM SECONDARY SCHOOL……………………………… 80 Moral Values in the Curriculum of Ansarul Islam Secondary School……… 81 Teacher’s Knowledge of the Concept of Morality………………………… 83 Teacher’s Knowledge of the Approaches of the Qur’ān and the Prophetic
Sunnah…………………………………..…………………………………. 84
Approaches Used to Inculcate Moral Values at Ansarul Islam……………. 86 Students’ Reaction to the Approaches Used by Their Teachers…………… 90 Impact of the Teachers’ Approaches on Students………………………….. 93 Problems Faced in Inculcating Moral Values and Students Difficulties in
Islamic Studies Lesson……………………………………………………… 96 Students Perception of Their Teachers……………………………………… 101 A Comparison Between Teachers’ Approach and the Qur’ānic and
Prophetic Approach of Inculcating Moral Values………………………….. 102 Suggestion for Improvement………………………………………………… 104 Summary of the Findings……………………………………………………. 106 CHAPTER 5: DISCUSION, CONCLUSION AND RECOMMENDATION 108 BIBLIOGRAPHY…………………………………………………………………. 118 APPENDIX……………………………………………………………………...… 126
xi
TRANSLITERATION
Consonants
� ط b ب
� ظ t ت
� ع th ث gh غ j ج
f ف � ح
q ق kh خ
k ك d د
l ل dh ذ
m م r ر
n ن z ز
h ه s س
w و sh ش
� ء � ص Y ي � ض
Vowels and Diphthongs
a ا ā ى ā
i ي ī ي ay
u و ū و aw
1
CHAPTER ONE
INTRODUCTION
Background From the Islamic perspective, education is a form of ‘ibādah (worship) where
Muslims share a common set of values based on the Qur’ān and Sunnah (the two
fundamental and reliable sources for many fields of knowledge). It is a lifelong
process of preparing an individual to actualize his role as a vicegerent (Khalīfah) of
Allah on earth thereby contributing fully to the reconstruction and development of his
society in order to achieve well-being in this world and hereafter.
In this regard, all Muslim philosophers, both past and present, have
unanimously agreed on the common theme that education in Islam must aim at
developing a God-conscious and balanced individual. As we shall see in chapter two,
The first world conference on Muslim education which convened in Makkah in 1977
suggested that all Muslim countries must implement Allah’s decree in their
educational systems and mould the lives of the new generation based on Islamic
moral values.
Education is one of the most important aspects in human development and the
most influential social institution in any society. In general, the aim of education is to
transmit a common set of beliefs, values, norms, and understanding from the adult
generation to the youth. Morality, on the other hand, is to maintain order in the
society, to respect persons and to regard them “holistically” (Mclean & Ellrod, 1992).
In the view of Lickona (1991, 9):
“The teacher and school were characterized as a place where children [were] shaped according to certain values and needs of the immediate society”. Many teachers responded to this negative charge of “value
2
inculcation” and indoctrination by keeping their moral views and values to themselves”. Nodding (1995) argued that schools have been at the receiving end of those
changes, thus their role is more passive that active. However, schools need to adapt to
the changes in the society. She lamented that:
“while the schools have responded albeit sluggishly, to technology changes with various additions to curriculum and narrowly prescribed methodologies of instruction, they have largely ignored massive social changes, when they have responded, they are done so in a piecemeal fashion, addressing isolated bits of problem”, (365). Some contemporary Muslim scholars (al-Alwānī, 1989; al-Qara�āwī, 1987)
argue that humans should use the intellect to interact with the world in virtuous ways.
As such, the intellect should incorporate the transaction between divine and natural
realities in order to inject meaning and value into schooling. Khalil (1991) represents
the proper use of intellect as follows, “... man, as the vice-regent of Allah, [was] put
on earth to continue the task of regulating life according to Divine intentions".
Education is generally believed to be a strong weapon for the facilitation and
promotion of national unity and international understanding. The present status of
Muslims can only be improved through modifying the Islamic education curriculum
and the methods used in teaching it. It is equally necessary to integrate Islamic moral
values into the Islamic education curriculum and analyze the strategies of inculcating
Islamic moral values in the new generation.
The mission of Islamic society is not to imitate other people's life style and
culture, but rather it aims to lead and be exemplary to others as it was in the early
period of Islam. Islam, in its early history, was leading the entire world in the
spiritual, intellectual and economic arenas, to mention but a few. Fatunwa (1974, 42)
laments that:
3
For decades scholars have realised that Arabic as a language and Islamic as a religion have contributed substantially to the world civilization and culture. It was Islam that revived the human pursuit of science and it was through the Arabs and not the Romans that the modern world achieved light and power through science. However, present day Muslims are faced with many challenges and
difficulties that have led to their loss of leadership as mentioned earlier. Today,
Muslim communities occupy the lowest position in the world due to their failure to
integrate Islamic moral values into the present educational system. Muslims are
educationally backward, scientifically marginal, politically insignificant and
economically poor, due to the loss of identity of Islamic knowledge. This situation led
to the Makkah Conference in 1977.
Generally, the Muslim world is economically under-developed and suffers
from the social evils of deplorably low standards of living and increasing pressure of
population. This is a result of many factors, including the introduction of a dual
system of education (Islamic and secular) with an inappropriate system of inculcating
moral values. Aderinoye (1993, 42) notes that:
What we are experiencing today in the field of Islamic education is opposite to what Islam says about acquiring knowledge and its implication. It is a long historical process through which we arrived at the present pitiful conditions of Muslim countries in the field of education. Every educational system is founded upon a philosophical and social base, but
the system currently in use in the Muslim world is influenced by Western
philosophies, theories and ideologies, some of which give human life no meaning.
Thus Muslim community has been secularized by the formal colonial masters.
Muslim scholars argue that the modern experience of educated Muslims has
resulted in an intellectual duality that contradicts an elemental obligation to find a
balance between what is worldly and what is religious (Ahmad, 1986; Lodhi, 1989;
4
al-Qara�awī, 1987). They explain that this duality is in large part a product of the
imperialism of the colonial period. Moreover, they suggest that modern science has
introduced additional cultural distortions that separate educated Muslims from
knowledge that is fundamentally Islamic in nature. Khalil (1991) argues that not all
disciplines are able to benefit from an Islamic strategy that would bring secular and
spiritual aspects of experience into harmony. Based on this, Muslim society needs
harmony between knowledge and belief and science and religion. Thus our present
educational system is generally unable to offer humanity the ultimate goal of
knowledge. Muslim theories sometimes may produce creative thinkers who do not
adhere to the Islamic higher values of life.
As a result of emulating the Western models, the system of education in most
Muslim countries has not played a major role in developing strong moral conduct in
the new Muslim generations. This is the current situation in Nigeria. In his article,
Rafiu Ibrahim Adebayo (2004, 7) points out that, “It is sad to note that in spite of the
level of education of her citizens as well as the natural endowment of the nation,
Nigeria is still lagging behind morally, economically, socially and politically.” This
problem is faced not only by Nigeria, but also by many other Muslim countries.
Presently, there is a feeling of an increased pace of change in the world. This
necessitates having some form of system to inculcate moral values in the education
curriculum. This may help Muslim societies to deal with the problems thrown up by
these rapid changes. Raji (1996, 62) states that “one of the interim solutions to the
contemporary crisis in Muslim education is the integration of traditional Islamic
curriculum into Western education, the provision for which is made in Nigeria by the
national policy.” Therefore, Muslims have to be competent in Islamic moral
teachings and know the best methods to inculcate Islamic values in the new
5
generation of Muslims in order to regain the lost glory. Muslims must also know how
to develop their identity, which includes Islamic moral values, and appreciate their
own lifestyle rather than following a Western style of life. However, in approaching
this research, the researcher decided to interview a selection of both students and
teachers at Ansarul Islam Secondary School.
STATEMENT OF THE PROBLEM
The world is changing very fast, and becoming more challenging. Unfortunately,
Muslims are not prepared to take a leading role because of moral decay among them.
The pervasive influence of secular materialism and its value system seriously
challenges religious-minded individuals and communities. The future will depend on
how well we train our children today and to what extent we are successful in
transferring to them the sacred vision of life as Muslims. What is at stake is nothing
less than the moral and spiritual survival of our children and our communities as
Muslims. Without a proper understanding of the Islamic moral values and strategies
to transfer them to the Muslim youth, the future generation of Muslims will be at risk.
Fortunately, a sense of improvement is in the air today and enlightened Muslims are
eager to find real solutions to the problems and challenges facing the Muslim
community, including re-examination of both how and what we teach our children
about Islam.
In Nigeria, the issue of teachers’ approach to teaching Islamic moral values is
overwhelmingly neglected by the teachers of Islamic education (Bidmos, 1984;
Adebayo 2004). Therefore, the quality of teaching Islam in schools is such that it has
been unable to achieve its aim, which is mainly due to the lack of appropriate ways of
inculcating moral values into students. Bidmos (1984) finds that the moral standards
6
of Nigerian youths had grossly degenerated due to the ineffectiveness of religious
education in the public schools of Nigeria.
Presently, there are a great many social ills among teenagers in Nigeria,
particularly in Kwara State. Abuse of drugs or drug addiction, violence, depression,
high rate of teenage pregnancy, vandalism, moral decline and illegal sexual habits
represent only a few of the categories of crises among the youth in the society. This
situation will only change when teachers use appropriate approaches to teach moral
values in our education system. As Haneef, (2005, 34), states in his book, “If we are
truly to liberate ourselves from the dominant paradigms developed in the West, there
is a need to develop a methodology for dealing with Western thought.” Thus, teachers
as the most important factor in schools should be able to inculcate moral values in
their students.
PURPOSE OF THE STUDY
The purpose of this study is to examine the approaches/strategies, methods, and
techniques that are employed by teachers of Islamic education in secondary schools
and their awareness of the Qur’ānic and Prophetic methods of inculcating values. In
order to discover ways for improving approaches to inculcate values in Nigerian
schools, this study has sought to find out how the teachers integrate Islamic moral
values into their curriculum, class management and administration, and the extent to
which they contribute to the development of moral character in students.
RESEARCH QUESTIONS:
While exploring the approaches used by teachers of Islamic studies in teaching
Islamic moral values, the following research questions guided this study:
7
1. To what extent are teachers aware of the Qur’ānic and Prophetic
approaches to the inculcation of Islamic moral values according to the
Sunnah?
2. How do the teachers of Islamic education integrate Islamic moral values
in their curriculum and teaching methods?
3. To what extent are the approaches used by the teachers consistent with
methods advocated in the Qur’ān and Sunnah?
4. How do the students perceive the approaches used by the teachers in
inculcating moral values?
SIGNIFICANCE OF THE STUDY
The findings of this study on the approaches used by teachers in disseminating moral
values and ethical conduct in their teaching will be useful to educators in Nigeria, in
particular, as well as Muslim educators in general. This area of study would be useful
for teachers and students in the acquisition of knowledge and the development of the
teaching and learning process. It would also help the administrators to formulate an
approach to teaching moral values that would meet the needs of the students.
Integrating moral values into the schools will help to prepare students to succeed in a
rapidly changing world, and will also help teachers, and the entire Muslim Ummah to
upgrade its status through the appropriate way of inculcating moral values in Muslim
youths.
The study can also make a significant contribution to the teachers’ educational
level by enabling them to reconsider their role in the light of the expectation and
desires of the students, parents and administrators and thereby better prepare teacher
education programmes to suit the needs of the students and the society.
8
DEFINITION OF TERMS
The following terms have been employed in this study.
Islamic education: al-Attas (1999) defines Islamic education as the process of
instilling and inculcating Islamic values into students.
Moral values: are things held to be right or wrong or desirable or undesirable, the
good virtues or conduct. While morality is sometimes described as ‘innate’ in
humans, the scientific view is that a capacity for morality is generally determined in
us, but the set of moral values is acquired, through example, teaching, and imprinting
from parents and society. (Wikipedia).
RESEARCH METHOD
Basically, the study is a qualitative research that employs phenomenological research
design. Qualitative research methods are particularly suited to uncovering meanings
people assign to their experiences (Hoshmand, 1989; Polkinghorne, 1991 as quoted
by Creswell, 1998).
Qualitative research
Qualitative research is a type of educational research in which the research relies on
the views of the participants by asking broad, general questions, and collecting data
consisting largely of words (or text) from the participant (Creswell, 2000). It involves
an in-depth understanding of human action and the reasons that govern human
behaviour.
The qualitative method was developed to enable researchers to study social
and cultural phenomena. “Qualitative data sources include observation and participant
observation (fieldwork), interviews and questionnaires, documents and texts, and the
researcher’s impressions and reactions” (Myers 1997). Qualitative research generally
9
involves on the spot investigation using unstructured or structured in-depth
interviewing (Alan Bryman, 1988). This entails sustained immersion of the researcher
among the people he/she seeks to study and this will be made possible by the length
of the study.
Phenomenology
Hancock (1998) defines Phenomenology as the study of phenomena. “It is a way of
describing something that exists as part of the world in which we live. Phenomena
may be events, situations, experiences or concepts”. Phenomenological research
begins with the acknowledgement that there is a gap in our understanding and that
clarification or illumination will be of benefit. Phenomenological research will not
necessarily provide definitive explanations but it does raise awareness and increases
insight Hancock, (1998).
The reason to choose the phenomenological approach is that it makes it easy
to gathering 'deep' information and perceptions through inductive, qualitative
methods such as interviews, discussions and participant observation, and representing
it from the perspective of the research participant(s). Phenomenology is also the most
efficient way of understanding and uncovering meanings that people assign to their
experiences.
Participants
The participants in this study include both teachers and students of Ansarul Islam
Secondary School of Ilorin, the capital city of Kwara State, Nigeria. Located at Ilorin
West, approximately three kilometres away from the Ilorin Central Mosque, this
school was established in 1971, initially in the private sector (Kwara State Muslim
Community) and later taken over by the government. The school follows the Nigerian
10
educational system which consists of six years of primary school, three years at junior
secondary level for students between 12 and 15, three years at senior secondary level
for students between 15 and18 and four years of university education for students of
age 19 and above. This is known as 6-3-3-4.
The Ansarul Islam Secondary School consists of more than two thousand
students and almost 100 academic and non-academic staff. The school follows the
Government Curriculum, and is not affiliated with any foreign University. Its status is
just like any other Nigerian Government secondary school, and the students have to
follow the same procedure as in other schools to gain admission into University,
whether in Nigeria or overseas. There are many notable scholars, politicians and
business tycoons who have graduated from this school.
The participants were three male and three female teachers of Islamic
education in the school under study as well as 10 students, five from the senior level
and five from the junior level. The ages of the chosen teachers in this research range
between 30 and 45 years, which indicates that they are in the normal age for a
teaching career.
Regarding the academic qualification of the chosen teachers, three of them are
degree holders; two of them have a diploma certificate in Islamic education, while the
remaining one has a master’s degree. At the initial stage, as was stated by one of the
respondents, Islamic studies teachers are required to have diploma certificate of
Arabic and Islamic studies. Graduates of College of Arabic and Islamic Studies were
also considered for the teaching of religious study, but presently the new system is
that Islamic studies teachers must have at least a first degree in Islamic education.
With respect to their teaching experience, some of respondent of teachers have
between 5 and 10 years of teaching experience, which indicates that all of them have
11
served as Islamic studies teachers for more than five years. Since the study employs
phenomenological design, randomization was not necessary in the selection of
participants.
Data Collection Procedure
The data for this study was collected by the researcher herself. She visited the school
in order to get permission to carry out the study. First of all, an official letter was
submitted to the principal of the school under study for permission to conduct the
study. Then selected teachers were informed about the purpose of the study and they
all helped the researcher a lot during the study at the school. The students also
cooperated and responded to the researcher satisfaction. The researcher was given the
privilege to conduct the study with both teachers and students, and also to observe
some teachers while teaching in class.
The principal and the researcher addressed the target teachers and the students
that are participated in this study. Thus, the subjects of this study were approached
and asked if they would like to participate in a research project involving the tape
recording of their description of the approaches used to inculcate moral values in
students. Their response was satisfactory.
Data Collection
The researcher interviewed and recorded via audiotape the participants regarding their
perceptions of the approaches used to inculcate moral values. The interviews were
conducted separately, and were unstructured. Each interview began with the
questions: “To you, what are the concept of moral values” “What are the moral
values that you inculcate in the students” “Can you explain the extent to which your
teaching methods are in line with the Qur’ānic and Prophetic methods of teaching”
12
and so on. During this study the researcher checked the work scheme of the school
curriculum to find out whether it contains the teaching of the Glorious Qur’ān and the
Prophetic Sunnah.
The teachers’ were also observed while teaching in class in order to ascertain
whether they were able to incorporate Islamic moral values into their teaching
process. In addition, some other open ended questions were asked in order to give the
participants an opportunity to speak their minds. This facilitated a free flow of dialog
between the researcher and the participants, which allowed other open ended
questions to be asked based on the emergent data.
Data Analysis
The data collected through interviews, observation and document analysis was coded,
repackaged and analyzed with respect to the themes and issues identified in the
literature review. These themes were analyzed with respect to the research questions
and objectives. The taped interviews of the six teachers and ten students were
transcribed, and the significant statements were extracted from these transcriptions
which became the raw data for analysis.
After being transcribed the statements were subject to the procedure outlined
below.
1. The transcripts were read a number of times in order to
achieve a holistic and intuitive understanding of their
responses.
2. Significant statements were extracted from each description
of phrase and sentences that directly pertain to the
investigated phenomenon. The researcher then removed any
repeated or irrelevant statements.
Top Related