ABSTRACT
The purpose of this study was to
integrate universal Basic Education programme into the Qur’anic education for
children in Niger state. The study was guided by four research questions and
four research hypotheses. Survey research design was use to investigate the
opinion of Qur’anic education teachers and UBE teacher in Niger State. The
population for this study is all the Qur’anic education and UBE teachers in
Niger state while simple random sampling was used to select 80 teachers of
Islamic Studies and 15 teachers of Basic primary Education Schools. Some
literature related to the study was reviewed. The review of literature was
basically on documentary sources like unpublished thesis and dissertations,
published books, journal articles and internet sources. A structured
questionnaire which consists of thirty five (35) items divided into five parts
was used to collect data to answer the research questions formulated to guide
this study. This instrument was validated by three experts and the Cronbach’s
Alpha method was used to establish their internal consistency. Data was
arranged and analyzed according to the research questions and the formulated
hypotheses. Data collected for research questions were analyzed using means and
standard deviation scores, while the Hypotheses were tested with t-test at 0.05
level of significance. Chief among the findings of the study is that the
respondents agree on most of the elements of Universal Basic Education to be
integrated in to the Qur’anic system of Education for an age group of five
years and above. Based on these findings, the researcher concludes that there
is need for elements of Universal Basic Education to be integrated in to the
Qur’anic system of Education for an age group of five years and above. The
major recommendation is that efforts should be made by the government to equip
Qur’anic schools with basic facilities like libraries and vocational centre to
provide children with basic tools for further educational advancement,
including preparation for trades and craft of the locality as proposed in the
National Policy on Education. The limitations of the study were also
highlighted while suggestions for further studies were made.
CHAPTER ONE
INTRODUCTION
Background of the Study
The Qur’anic schools everywhere in the world impact knowledge to people
at different levels. However, due to increase in population of human beings on
the surface of the planet earth, the population of the Almajiris has also
increased tremendously as a result of the search for Islamic knowledge.
Qur’anic schools have been in existence in Nigeria even before the advent of
western education and in the northern part of the country since the
introduction of Islam. The Qur’anic School is the pre-primary and the primary
levels of Islamic Education (Jibrin, 2008). It is an institution which has its
origin traced to the prophetic period of Islamic education. It was Umar Ibn
Khattab who first organized children and young adults in the reading of the
Holy Qur’an. The word Almajiri means children who beg around the street; these
children are sent to learn in qur’anic schools Almajiri (singular) according to
Dukku (2006) is a corrupt Hausa word which originated from the Arabic word
Almuhajirun meaning immigrants in search of knowledge like qur’anic teacher and
his pupil. However, the qur’anic schools becomes a problem when the search for
knowledge is not properly coordinated, planned and organized by the parents and
the teachers of the schools due to various short comings. Research has shown that
the sub-Saharan
African has the highest number of Alimajiris who are either under fed or not
properly educated (Jibrin, 2010).
In Nigeria the situation has worsened due to high rate of birth and low
income of the parents of this sect or group of Almajiris who beg around the
street. Jibrin, (2008) stated that at the beginning of the twentieth century,
Lugard (the then colonial ruler) estimated that there were about 20,000 Islamic
primary schools in the north, with pupils’ population of about 250,000. As at
1961 after the country got its independence there were about 27,000 of such
schools with a total of about 425,000 learners in attendance in the north.
. When the prophet Mohamed (Peace and Blessing of Allah be Upon Him,
PBUH) saw this, he was impressed and urged him to continue. From there on,
Qur-anic system of education continued to spread all over the world. The
teachers of this system of education are called “ULAMMA” or “MALLAM” and were
responsible for the spread of Qur’anic knowledge in the Qur’anic schools. Ever
since, the methods of teaching, the curriculum content, and its objectives have
been the same all over the world (Jibrin, 2008). There was no definite period
for the learning, recitation of Qur’an and the teaching of Islamic morals.
Teaching and reading could be in the morning, afternoon or night.
Characteristics of the Qur’anic education, according to Jibrin (2010) are
that Almajiris learn at their own pace and emphasis is laid more on memorization
of the Qur’an. The almajiris are often over crowded in the centre under one
Mallam. Also these schools have no clear demarcation of classes or levels,
teaching and learning materials are inadequate. The Almajiris look very dirty
due to absence of water and sanitary facilities. Jibrin further explains that
their curriculum is aimed at exposing learners to read and write the Qur’an in
Arabic text and producing professional future Mallams in various fields of
Islamic discipline such as in Qur’anic interpretation, hadith, laws, figh and
Arabic language among others.
In the traditional Islamic schools, the Almajiris in general are not
taught conventional subjects as part of their curriculum. However, introducing
some elements of Universal Basic Education into their curriculum could make
them fit into the society more, since education is defined as the process of
being given intellectual, moral and social instruction to learners.
The Universal Basic Education (UBE) has broadly been defined in the
National Policy on Education [FGN 2004] to include early childhood care and
education, the nine years of formal schooling, adult literacy and non-formal
education, skill acquisition programme and the education of special groups such
as nomads and migrants, girl-child and women, Almajiri, street children and the
disabled groups. Education under this act is expected to be provided free in
addition to the provision of books, instructional materials, classrooms,
furniture and lunch. Indeed it is necessary
to harmonize the curriculum of UBE and that of qur'anic school as part of the
processes involved in the integration of the two schools. Curriculum is defined
by Kanno (2011) as document or blue print or an instructional guide used for
teaching and learning to bring about positive and desirable changes in the
learners’ behaviour. Offorma (2009) viewed curriculum as the education of a
school consisting of all the situations that the school may select and
consistently organize for the purpose of bringing about changes in the
behaviour of the learners and as a means of developing the personality of the
individuals. The Qur’an and hadiths have been the core-curriculum of this
system of education since its inception. The Qur’an is the first source of
Qur’anic system of educational law and all forms of Qur’anic knowledge have
their principles laid down in the Qur’an. Consequently the Qur’an has remained
the core-curriculum of the Qur’anic schools for the past 1,430 years. Abdullahi
(2009) viewed Qur’anic education as non-formal education that originated from
the middle –East and designed to spread Islam using Qur’an and hadith as
instructional aids.
The integration of UBE and qur'anic schools will perhaps help the
Almajiri to have access to basic education and equip them with skills necessary
for self employment upon graduation. Meanwhile, integration involves teaching
literacy to Qur’anic school learners (almajiris) or having the two forms of
education provided hand in hand in the same school. Suleiman (2006) defines integration
as a means of diversifying the.....
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