ROLE OF ISLAMIYYA TEACHERS IN PROMOTING MORALITY

AMONG MUSLIM YOUTH (A CASE STUDY OF BADE L.G.A. YOBE

STATE)
 CHAPTER ONE

INTRODUCTION

1.1 BACKGROUND OF THE STUDY

Morals are caught, not taught. They take shape not through precept,

but rather through the uncountable ordinary and informal contacts we

have with other people. No single event or deed "causes" us to become

patient or impatient, or attentive or inattentive to others. We cannot

say, "John became a patient person last Tuesday morning," although

that may have been the first occasion when we recognized that virtue

in him. Rather, these dispositions emerge unevenly, if they do so at all

- through fits and starts, as we act in environments such as the home,

the school, the community, (Chein, 1972). Moreover, the process can

work both ways. Over time, a patient person can lose that virtue and

become impatient. Regardless of which way the process goes, however,

the point is that it cannot be forced. It cannot be preset according to a

timetable or schedule. Character and personal disposition materialize

over time. They take form through potentially any contacts an

individual has with other people. This familiar viewpoint serves as my

point of departure in the present article. My central premise will be

that everyday classroom life is saturated with moral meaning. In

particular, I will show how even the most routine aspects of teaching

convey moral messages to students. I will suggest that those messages

may have as important an impact on them as the formal curriculum

itself (Chein, 1972). The latter includes moral education curricula

centered upon values clarification, moral reasoning, democratic

deliberation, and the like. These curricular endeavors can benefit

students, and, by extension, the larger society. However, I will suggest

that it is crucial to heed from a moral point of view what takes place in

the routine affairs of the school and classroom. Those affairs can

strongly influence students' character and personal disposition. It

should be focused in particular on how teachers, through their

everyday conduct and practice, can create environments in which

students can "catch" positive ways of regarding and treating other

people and their efforts.

In time, we should begin to see how their classroom work was infused

with moral significance. We will illuminate that significance by

discussing their everyday classroom teaching. We will discuss ways in

which they begin a lesson; how they handle the need for turn-taking

among students; what their typical style of working is like; and how

these routines contribute to the learning environment that eventually

emerges in the classroom. These activities are not usually thought of

as having moral meaning. They are normally described as issues of

classroom management, curricular focus, instructional method, and so

forth. However, I will show that in actual practice, they embody

ongoing moral lessons about how to treat other people, how to treat

oneself, and how to regard the process of education.

1.2 STATEMENT OF PROBLEM

A look at the state of education gives one little or no reason for

celebration. The behaviours and attitudes of students, teachers, and

parents and even government towards education and the over-all

education management have left much to be desired. The level of

decay, neglect, delinquency, frivolity, and moral decadence, ignorance,

vice, illiteracy, crass stupidity, violence, apathy, callousness, and gross

mismanagement that have engulfed our youths are sources of worry.

The entire situation is appalling, pathetic, shocking, complicated and

intractable. This ugly trend makes one wonder aloud: who is to blame;

teachers, students, parents/guardians, the curriculum, or the Nigerian

government? What should be done to create a positive change? What

are other factors that contribute to the bad state of our secondary

education? Why is it that everybody complains about most students’

bad behaviour, poor performances, uncouth attitude, low mentality,

and the corresponding poor parenting, incompetence of teachers and

ineffectiveness of government, yet virtually nothing is done about all

these?

1.3 AIMS OF THE STUDY

The major purpose of this study is to examine the role of Islamiyya

teachers in promoting morality among Muslim Youth. Other general

objectives of the study are

1. To develop an understanding of parents, teachers and students

interpretation of morality and moral education among the

Muslim Youths.

2. To examine the level of teaching Muslim youths Islamic

manners and etiquette in relation to themselves and others.

3. To examine whether the Islamiyya teachers have emphasized

about the Muslim youths being of good morals.

4. To examine the roles of Islamiyya teachers in promoting good

morals among the Muslim youths.

5. To examine the effect of Islamiyya teachers not teaching the

Muslim good moral values.

 6. To recommend ways the Islamiyya teachers can improve on

promoting morality among the Muslim Youths

1.3 RESEARCH QUESTIONS

1. What are the ways to develop an understanding of parents,

teachers and students interpretation of morality and moral

education among the Muslim Youths?

2. What are the level of teaching Muslim youths Islamic manners

and etiquette in relation to themselves and others?

3. What are the ways to know whether the Islamiyya teachers have

emphasized about the Muslim youths being of good morals?

4. What are the roles of Islamiyya teachers in promoting good

morals among the Muslim youths?

5. What are the effects of Islamiyya teachers not teaching the

Muslim good moral values?

6. What are the ways the Islamiyya teachers can improve on

promoting morality among the Muslim Youths?

1.5 RESEARCH HYPOTHESIS

H0: There Islamiyya teachers do not significantly role in promoting

morality among Muslim youth

H1: Islamiyya teachers significantly role in promoting morality among

Muslim youth.

1.6 SIGNIFICANCE OF THE STUDY

This study is significant at two levels: theory and practice. At the level

of theory, this is an addition to the extent literature on education and

suggestion on how to solve Moral problems. At the level of practice, it is

hoped that the suggestions made in this work will help education

policy makers, curriculum planners, Islamiyya teachers and Muslim

Youths to make necessary adjustments that will turn the future of

Islamic Religion. Teachers, parents or guardians, students (Muslim

Youths) alike will benefit from it as this concerns religious studies and

its role in promoting morality among the youths. It will also determine

the role of Islamic studies on the Moral upbringing of the Muslim

youth.

1.7 SCOPE OF THE STUDY

The study is based on the role of Islamiyya teachers in promoting

morality among Muslim youth.

1.8 LIMITATION OF STUDY

Financial constraint- Insufficient fund tends to impede the efficiency

of the researcher in sourcing for the relevant materials, literature or

information and in the process of data collection (internet,

questionnaire and interview).

Time constraint- The researcher will simultaneously engage in this

study with other academic work. This consequently will cut down on

the time devoted for the research work.

1.8 DEFINITION OF TERMS

Islam: The act of surrendering to God by spreading the religion of the

Muslims, a monotheistic faith regarded as revealed through

Muhammad as the Prophet of Allah.

Teacher: Defining a teacher is easy but to elaborate what a teacher

means could be daunting because a teacher is a complex person in one
body with diverse roles that makes it more complicated. A teacher is
someone who imparts knowledge. But setting aside that definition of a
teacher, a teacher is a person of different responsibilities and jobs
blended into one. One could not be a teacher without being able to
handle a lot of responsibilities and a flexible personality to adapt to
different situations. A teacher needs to have all the positive traits
available; patient, kind, loving, caring, honest, real, down to earth,
friendly, calm, alert, smart, etc., because she has a lot of
responsibilities to take care of and must be able to adapt to different
personalities and situations around her/his. As an educator a teacher
imparts knowledge to people. She/he teaches them to read and write.
She explains how problems are solved and explains the lesson to the
students.

Morality: Morality is antecedent to ethics: it denotes those concrete

activities of which ethics is the science. It may be defined as human
conduct in so far as it is freely subordinated to the ideal of what is
right and fitting. The relation of morality to religion has been a subject
of keen debate during the past century. In much recent ethical
philosophy it is strenuously maintained that right moral action is
altogether independent of religion. Such is the teaching alike of the
Evolutionary, Positivist, and Idealist schools. And an active
propaganda is being carried on with a view to the general substitution
of this independent morality for morality based on the beliefs of
Theism. On the other hand, the Church has ever affirmed that the two
are essentially connected, and that apart from religion the observance
of the moral law is impossible. This, indeed, follows as a necessary
consequence from the Church's teaching as to the nature of morality.
It is admitted that the moral law is knowable to reason: for the due
regulation of our free actions, in which morality consists, is simply
their right ordering with a view to the perfecting of our rational nature.

Youth: Youth is the time of life when one is young, and often means

the time between childhood and adulthood (maturity). It is also defined

as "the appearance, freshness, vigor, and spirit, characteristic of one

who is young".
 CHAPTER TWO

LITERATURE REVIEW

2.1. INTRODUCTION

This chapter gives an insight into various studies conducted by

outstanding researchers, as well as explained terminologies with

regards to the role of religion teachers in promoting morality among

Youth, “Islamiyya teachers in Perspective”.

2.2 THEORETICAL FRAMEWORK

Divine Command Theory

Many claim that there is a necessary connection between morality and

religion, such that, without religion (in particular, without God or gods)

there is no morality, i.e., no right and wrong behaviour. Although there

are related claims that religion is necessary to motivate and guide

people to behave in morally good way, most take the claim of the

necessary connection between morality and religion to mean that right

and wrong come from the commands of God (or the gods). This view of

morality is known as Divine Command Theory. The upshot is that an

action is right -- or obligatory -- if God command we do it, wrong if God

commands we refrain from doing it, and morally permissible if God

does not command that it not be done. Divine Command Theory is

widely held to have several serious flaws. First, it presupposes that

God or gods exist. Second, even if we assume that God does exist, it

presupposes that we can know what God commands but even if we

accept theism, it looks like even theists should reject the theory. Plato

raised the relevant objection 2500 years ago. He asked: Is something

right (or wrong) because the gods command it, or do the gods

command it because it is right? If the latter, then right and wrong are

independent of the gods' commands -- Divine Command Theory is

false. If the former, then right and wrong are just a matter of the

arbitrary will of the gods (i.e., they might have willed some other,

contradictory commands). Most think that right and wrong are not

arbitrary -- that is, some action is wrong, say, for a reason. Moreover,

that if God commands us not to do an action, He does so because of

this reason, not simply because He arbitrarily commands it. What

makes the action wrong, then, is not God's commanding it, but the

reason. Divine Command Theory is false again.

Sociocultural Theory

Sociocultural theory says that learning is fundamentally a social

phenomenon that takes place within the communities we belong to

(including classroom communities). These two beliefs lead to the idea

that knowledge and learning exist in the interactions between

individuals and the contexts in which they live, in the activities we

participate in. Thus, “communities of practice” or “learning

communities” become critical to learning. We learn, these theorists

argue, by participating in groups—first by observing others do the work

and then by gradually becoming a member and full participant of the

group. Lave and Wenger (1991) illustrated their theory with examples

of different apprenticeships (midwives, tailors, U. S. Navy

quartermasters, butchers, and nondrinking alcoholics). Initially, people

join these communities and watch, as the theorists suggest, from the

sidelines (they call this peripheral participation). Over time, and as the

newer members become more competent, they move closer to the

center of the community. These theory also says that it is within those

communities that standards lie. The norms for testing the quality of a

performance are determined by groups, not individuals, and one’s

performance is assessed through genuine participation. In all areas of

knowledge, groups of mathematicians and scientists, historians and

writers together determine—through criticism, debate, proof,

validation, and so on—their shared standards. Similarly, these social

entities co-construct the language used in those debates, for the

discussions cannot proceed absent a common language (Bakhtin 1981;

Bruner 1986; Kozulin 1990; Lave and Wenger 1991; Vygotsky 1978;

Wertsch 1985; Wertsch and Rupert 1993). Although social groups have

always played an important role in an individual’s learning—parents

edit their children’s talk, doctors argue over the latest issues raised in

the American Journal of Medicine—U.S. schools have traditionally

focused on the individual aspects of learning. Students have worked

quietly at their desks, writing papers, filling out worksheets, taking

tests, and reading textbooks. Ideas have not been submitted to public

debate. In part this is because teachers must manage groups of

children who are not there voluntarily (see Cusick 1992). Rogoff and

others (2003) described the typical form of learning in U.S. schools as

assembly-line learning, and they contrasted it with learning through

participation. Assembly-line instruction is hierarchical; teachers and

students have fixed roles; motivation is through extrinsic rewards; and

learning is done through lessons that are wrenched from any

meaningful context. In contrast, learning through participation is

collaborative; roles are flexible; motivation is intrinsic; and the purpose

of the activity is clear and meaningful to all participants.

2.3 CONCEPTUAL REVIEW

2.3.1 HISTORY OF ISLAM

The word Islam contains the same meaning as peace in the Arabic

language. Islam is the religion which came here to offer mankind a life

filled with the peace and well being and in which God's mercy is

manifested in the world. Allah Almighty invites the people to accept the

model by mercy, compassions, tolerance and peace may be experienced

in the world. As Allah says in Holly Quraan, “You, who believe, enter

absolutely into peace (Islam) and do not follow the footsteps of Satan.

He is an outright enemy to you”. (Surah Al-Baqara Verse No -208)

Islam is preliminary a matter of faith. As M. Zafrullah Khan (1962)

mentioned that this faith stands for certain believes, that is belief in

the unity of God, belief in the finality of the prophet hood of

Muhammad (Sallallahu Alaihi Wasallam), belief on the Holy Quraan

and other Holy Books revealed to the prophets from time to time, belief

in Angels, belief in the life after death and belief in his destiny. These
all believes and are considered as Islamic values and standards of

living. Value in Islam is a standard on which we judge an action to be

right or wrong. These values are classified as social, moral, economical,

religious etc. All the human relationships are always governed by social

values and in Islam all these values are based upon the Quraanic

concept that each human being is awarded by the Almighty Allah with

high potential for doing well to him and to society. The actual mean of

honour in the sight of Allah is a right way of life as Allah says in Holly

Quraan, “O mankind We have created you from a male and a female,

and have made you nation and tribes that ye may know one another.

Lo The noblest of you in the sight of Allah is he who is best in

conduct.. Allah is knower, Aware”.(Surah Al-Hujurat Verse No -13)

2.3.2 CONCEPT OF MORALITY

The concept of morality has been variously defined by philosophers

and psychologist but in common terms it can be interpreted to mean a

person‘s or society‘s view of what is perceived to be the highest good.

Such a view is based on a set of principles, ideas and norms that are

used to distinguish between right and wrong. Though the notion what

is good and what constitutes happiness has a definite cultural bias,

morality generally refers to attitudes and predispositions that foster

respect, responsibility, integrity and honesty. Lickona (1996) argue

that respect and responsibility are the two core components of morality

from which any of the principle derives. The term respect includes two

aspects that are respect of oneself and respect for others (their beliefs,

opinions and culture). Responsibility involves an acceptance for one‘s

own life and deeds and the commitment to the welfare of the society

generally through an active participation in the socio-economic,

political, cultural activities of the community. Morality is viewed as the

―system of rules that regulate the social interactions and social

relationships of individuals within societies and is based on concepts

of welfare (harm), trust, justice (comparative treatment and

distribution) and rights‖ (Smetana 1999). This is how humans

determine their actions based on their cognitive abilities to interpret a

social situation. Issues of reasoning, problem solving skills, self-control

and adaptability are components in exhibiting key components of the

moral process.

2.3.3 CONCEPT OF EDUCATION MORAL

 Educations Moral has always been a perennial aim of education.

Moral education is whatever schools do to influence how students

think, feel, and act regarding issues of right and wrong. The function of

school, it was believed, was not only to make people smart but also to

make them good. The return of moral education to the limelight is

attributable to the fact that modern societies increasingly have to deal

with disturbing trends both within schools, and in the wider society.

The term moral value is ambiguous and requires some definitions. It

signifies the specific values that particulars cultures generally hold in

regard. Such value varies among cultures; during World War II,

Japanese who loved his homeland was likely to be hostile to

Americans, and vice versa. Values conflict among nationals and ethnic

lines are common although most cultures treat the characteristics we

call ―patriotism‖ as a moral value and treat ―treason‖ with

opprobrium. In sum common ―moral values‖ are the vital common

beliefs that shape human relations to each culture. Often these values

–as in the Ten Commandments-have what is popularly called a

religious base. Whether their base is religious, traditional, or secular,

however, such values are expected to be widely affirmed under most

circumstances. Thus, moral is defined as right conduct, not only in our

immediate social relations, but also in our dealings with our fellow

citizens and with the whole of human race. It is based upon the

possession of clear ideals as to what actions are right and what are

wrong and the determination of our conduct by a constant reference to

those ideals. In other word, each society defines for itself what is right

or wrong. Therefore, moral is defined as right conducts as guided by or

defined by the respective society.

2.3.4 ROLE OF A TEACHER AS A MORAL EDUCATOR

Teaching is not more of a profession but a CALLING, where one is

given power to pass not only knowledge but skills and right attitudes.

This section closely examines different roles of a teacher as a moral

educator.

Teacher a role model who sets Good Example: Teachers must

educate their students on the importance of selecting the appropriate

company. They must also show excellent example to the learners. It is

often said that morality is fostered by good example. It is also said that

evil is fostered by bad example. There is an intuition here that children

are strongly influenced by the company they keep. There is also

interjected into this discourse the idea that children can rise above
their surroundings. This is usually said to children who cannot avoid

bad company, as it were. What is implicit in all of this is the belief that

a moral point of view, or lack thereof, is mediated through social

influences. There is nothing astounding here, except that teachers tend

to forget the effects of normative influence.

Teacher as a counsellor who offers Advice: In some working-class

families, one of the influences on moral education is the television

which interacts with the children more even than do their parents or

teachers (Sullivan, 1980). Though parenting plays a significant role in

the legitimation of culture, it now has a contender in television. For

example, before a child reaches the age of 20 in this country, he or she

will have seen 350,000 television commercials. The average child, it is

estimated, will have seen 20,000 commercial messages each year or

more than three hours of television advertising a week (Sullivan, 1980).

One might say that children keep a good deal of company with the

ethos of consumption, for television is a mirror of commodity culture

(Sullivan, 1980). When compared with parents and schools, the mass

media--that is, newsprint, comics, radio, and television are, at the

same time, more anonymous and democratic. As opposed to parents,

who concentrate their efforts on their own children and possibly their
neighbors', the mass media are directed to a wider range of people, but

with patently more utilitarian motives. In essence, the media are

supported by modern advertising, whose main message is to sell

products as commodities to people on a large scale as the correlate of

mass production. It can be seen in some of the early advertising

journals that the media were to conflict with the family. The socially

constructed nature of television makes it more of a private event, even

though the viewer-listener is receiving communications. A morally

responsible actor is not a private actor. As I have already said, a

human act is an expression which has as one of its distinguishing

characteristics, significance. Significance implies that moral action has

a public nature. Besides this, television and other media perpetuate

pornography and teachers must be on the look out to warn their

children against learning immoral acts from them.

Forming a Caring Environment: Character formation begins with a

caring relationship, first in the home and then at school. Teachers

create a basis for children through encouraging caring relationships in

schools that bridge from adult to child through which mutual influence

can occur (Chein, 1972). Any child who is being cared for will likely

care for others and will engage as a citizen in the moral life of the
community. The quality of early teacher-student relationships can

have a strong influence on academic and social outcomes that persist

through eighth grade (Chein, 1972). Teaching styles that conform to

dimensions of effective parenting were a significant predictor of

students' academic goals, interest in school, and mastery learning

orientation. In particular, teachers who have high expectations tend to

have students who get better grades but who also pursue prosaical

goals, take responsibility, and show a commitment to mastery learning.

Conversely, teachers who are harshly critical and are perceived to be

unfair have students who do not act responsibly with respect to

classroom rules and academic goals. Caring schools and classrooms

provide multiple benefits for students. Caring school climates

encourage social and emotional bonding and promote positive

interpersonal experiences, providing the minimum grounding

necessary for the formation of character (Gramsci, 1971). Moreover, in

schools with a strong indication of communal organization, less

student misconduct is noted (Gramsci, 1971) and rates of drug use

and delinquency are lower (Gramsci, 1971). Student attachment or

bonding to school improves school motivation (Gramsci, 1971) and

discourages delinquency (Welsh, Greene, &Jenkins, 1999) and

victimization of teachers and students (Gramsci, 1971). Schools

characterized by a strong sense of community report decreased

discipline problems and less drug use, delinquency, and bullying;

conversely, they also report higher attendance and improvements in

academic performance (see Lapsley & Narvaez, 2006, for a review).

Developing Social and Emotional Skills: Another best practice

among teachers as a way of teaching morals to children is enhancing

learners’ social and emotional skill development. Social and emotional

skills are crucial to school success. Recent research suggests that

emotional intelligence has more bearing on life and school outcomes

than does academic intelligence (Kavanaugh, 1983) stated, social and

emotional learning programs pave the way for better academic

learning. They teach children social and emotional skills that are

intimately linked with cognitive development. Social and emotional

skills facilitate everyday life, affecting relationships and school

achievement-skills in communication, conflict resolution, decision

making, and cooperation (Kavanaugh, 1983).

A substantial body of literature indicates that teachers employ

programs that address social and emotional competencies and which

are effective in preventing problem behaviors (Taylor 1964), including

drug use (Kavanaugh, 1983) and violence (Kavanaugh, 1983). Social

and emotional learning is also a strong predictor of future children

moral outcomes (Taylor 1964). One study demonstrated, for example,

that indices of social competence were better predictors of academic

achievement.

Teaching for Expertise and Perfection: This is a perfect tool for

teaching morals among the children that teachers call to task and

should continue to. Teaching for expertise involves direct instruction

through role modeling, expert demonstration, and thinking aloud

(Sternberg, 1998), focusing attention on ethical aspects of situations

and expressing the importance of ethical behavior. It also requires

indirect instruction through immersion in environments where skills

and procedures can be practiced extensively (Taylor 196). Immersion in

Examples and Opportunities (E & O), the student sees prototypes of

the behavior to be learned and begins to attend to the big picture,

learning to recognize basic patterns. The teacher plunges students into

multiple, engaging activities. Students learn to recognize broad

patterns in the domain (identification knowledge). They develop

gradual awareness and recognition of elements in the domain.

Attention to Facts and Skills (F & S), the student learns to focus on

detail and prototypical examples, building a knowledge base. The

teacher focuses the student's attention on the elemental concepts in

the domain in order to build elaboration knowledge. Skills are

gradually acquired through motivated, focused attention. In Practice

Procedures (P & P), the student learns to set goals, plan steps of

problem solving, and practice skills. The teacher coaches the student

and allows the student to try out many skills and ideas throughout the

domain in order to build an understanding of how these relate and

how best to solve problems in the domain (planning knowledge). Skills

are developed through practice and exploration. Integrate Knowledge

and Procedures (K & P), the student executes plans and solves

problems. The student finds numerous mentors or seeks out

information to continue building concepts and skills. A gradual

systematic integration and application of skills occurs across many

situations. The student learns how to take the steps in solving complex

domain problems (execution knowledge). This set of novice-to-expert

levels of teaching come in handy in modeling children morally.

Teaching Self-Regulation and Development: Teachers must ensure

that their students learn to use their skills independently. Individuals

can be coached not only in skills and expertise but also in domain-

specific self-efficacy and self-regulation (Chein, 1972).). The most

successful students learn to monitor the effectiveness of the strategies

they use to solve problems and, when necessary, alter their strategies

for success (Taylor, 1964). According to Taylor (1964) self-regulation is

acquired in stages; these resemble the processes learning in the zone

of proximal development. First, the child vicariously induces the skill

by observing a model. Secondly, the child imitates the model with

assistance. Thirdly, the child independently displays the skill under

structured conditions. Finally, the child is able to use the skill across

changing situations and demands.

Teachers should understand their roles as facilitators of student self-

development. Able learners have good self-regulatory skills for learning,

(Chein, 1972). Teachers have a chance to help students develop the

attitudes and skills necessary for the journey toward their future. This

is true for moral character as well. As in any domain, moral character

skills must be practiced in order to be developed. Teachers must be

oriented to providing good practice opportunities for students. For

example, if students do not get practice in helping others, they are less

likely to do it independently when the occasion arises (Chein, 1972).

With adult coaching, each student can monitor ethical skill

development and hone a particular set of morals. Once developed,

virtues must be maintained through the selection of appropriate

friends and environments (Aristotle, 1988). Virtuous individuals are

autonomous enough to monitor their behavior and choices.

2.3.5 THE ROLE OF RELIGIOUS INSTITUTIONS IN THE MORAL

DEVELOPMENT OF THE CHILD

Religion is a major force in the lives of most Americans. Indeed,

international studies continually report a comparatively high level of

religious practice among Americans. Because religion is above all, a

meaning system, it naturally speaks to its adherents about right and

wrong, good and bad. For many Americans, the first and foremost

moral guide is their own religion. While the theological doctrines of

religions differ substantially, there is a great deal of overlap in moral

theologies, particularly in their everyday applications. Historically,

moral teachings have been central to all religions. For instance,

historically speaking, since the time of the Bible, moral teachings have

been central to Judaism. The Bible is, at its core, a book of ethical

teachings. Talmudic sages are seen as moral exemplars, and medieval

writers such as Bahya ibn Pakudah and Maimonides, Moses Haylm

Luzzatto in the 18th century and the Musar Movement of the 19th

century developed a systematic approach to the ethical teachings of the

Bible and Talmud in order to teach morals. The same goes for the

Islamic religion. Religious institutions have a way of imparting moral

lessons in their adherents and this is no more news to many in our

country today. In fact, the present in focus of both national and

international organization to the exploration of involving and using

religious leaders in the campaign against the hydra-headed monster

called HIV/AIDS because it is believed that the religious leaders

exercise a significant level of control/influence on many people‘s

thought process and decision making further confirms the importance

and relevance of the religious organization in the moral development of

the child.

2.3.6 ISLAMIC EDUCATION AND MORAL TEACHING

Islam plays a significant role in satisfying our physical as

w e l l a s spiritual needs. Islam teaches us, a code of behavior,

and conservation of social values and gives us a meaning for our

existence. It helps in toleration and developing adaptive capacities for

stressful events of live. It gives us a sense of self-respect and

teachers us about the virtues of family life and a cohesive society

with a sense of brotherhood (Ahmed, not dated). Douglas and Shaikh

(2004) stated that in its most literal sense, Islamic education can refer

to efforts by the Muslim community to educate its own, to pass along

the heritage of Islamic knowledge, first and foremost through its

primary sources, the Qur’an and the Sunnah. This education of

Muslims

might take place in Mosques, schools or Unive

r s i t i e s , a n d o t h e r organizations established by Musli

m s o v e r t h e c e n t u r i e s . A c c o r d i n g t o Henzell-Thomas (2005),

Islamic education ideally aim to provide a milieufor the total

and balanced development of every student in every sphere

of l e a r n i n g - s p i r i t u a l , m o r a l , i m a g i n a t i v e , i n t e l l e c t u a l ,

c u l t u r a l , a e s t h e t i c , emotional and physical - directing all these

aspects towards the attainmentof a conscious relationship with God,

the ultimate purpose of man’s life onearth. Similarly, Seyyed

Hossein Nasr explained that Islamic education isc o n c e r n e d n o t

only with the instruction and training of the mind and the

transmission of knowledge but also with the education of the

whole being of men and women (tarbiyah) . The teacher is

t h e r e f o r e n o t o n l y a Mu’alim i.e a transmitter of knowledge but also

a Murabbi, a trainer of souls

and personalities. The Islamic educationalsystemneve

r d i v o r c e d t h e training of the mind from that of the soul (Henzell-

Thomas, 2005). The moreoverarching concept of tarbiyah refers to

moral education. Hence, acquiringk n o w l e d g e , e t h i c s a n d a m o r a l

w o r l d v i e w i s a f o u n d a t i o n f o r a c h i e v i n g what the Qur’an

requires of every human being - to enjoin what is good, and prevent

what is evil (Douglas and Shaikh, 2004).Henzell-Thomas (2005)

reported that Syed Muhammad Naguib Al-Attas prefers to regard

Islamic education as ta’dib, a word related to adab.According to

the author, Attas defines adab as discipline of body, mind andsoul

which enable man to recognize and acknowledge his proper place in

thehuman order in relation to his self, his family and his community.

Therefore, Douglas and Shaikh (2004) confirmed that adab means a

custom or norm

of c o n d u c t p a s s e d d o w n t h r o u g h t h e g e n e r a t i o n s . A s M u s l i

m civilizationd e v e l o p e d , t h e w o r d t o o k o n t h e s e n s e o f

high quality of soul, good upbringing, urbanity and

courtesy; the last two words referring to manners used in elite

company, and behavior befitting a civilized person. By Abbasid times,

adab

was to be acquired as a valued educational outcome.

T h e concept merged into the educational system, where

adab a c q u i r e d a n intellectual meaning: the sum knowledge that

makes a person courteous and“ u r b a n e ” i n s e c u l a r c u l t u r e . T o

b e c o m e Muaddab, o n e h a d t o s t u d y t h e sciences of rhetoric,

grammar, lexicography, and metrics and be well versedin poetry,

literature and the sciences. The concept of Adab supported the

aesthetic refinements of civilized life, and was integral to

education in an Islamic spirit.

2.3.7 IMPORTANCE OF MORAL EDUCATION

Education is aimed at the physical, mental and moral

preparation of the child so that he/she can become a good individual

to the society. Douglas a n d Shaikh (2004) reported that

through ethical and moral teaching, an educated person

would act in a socially responsible manner, acquire the

social graces of civilized life, and would partake of and

contribute to the sum of skill and knowledge according to their time.

Commenting on the importance of moral education to the survival

of democratic societies, Dike (2003) asserted that Nigerian youths like

those in

other democracies, need some dose of moral education to

enable themdifferentiate between right and wrong and bec

o m e r e s p o n s i b l e a d u l t s , because democracies have a special need

for moral education. The absence

of moral education in our schools is probably

the main cause of the leadership problem facing the nation

today. Even academic reform depends on putting character first. T h u s

for democracy to survive in Nigeria the people must learn

to

care about the rights of others and must be wi

lling to assume the responsibilities

required of democratic citizenship. Most of these virtues could

be acquired through good character education tailored towards

the cultivation of democratic values. Without value education, Nigeria

may not win in

the war against corruption, crime, prostitution and d

r u g s . M o r e importantly, for businesses to grow and prosper the

labour force must have the character traits of honestly, dependability

pride in work and the capacity t o c o o p e r a t e w i t h o t h e r s f o r t h e

common good. Finally, a person is

morally literate will be immeasurably better equipped

t h a n a m o r a l l y illiterate person to reach a reasoned and

ethically defensible position on tough (ethical) issues (Dike, 2003).

2.3.8FAMILY ANDCHILD MORAL UPBRINGING

Islam regards family as the most important institution in maintaining

the healthy state of an individual’s moral and spiritual life. The family

is the first tier in the process of social upbringing. It is the family that

in stills in the child the standards by which he judges everything that

he later receives from a l l s o c i a l i n s t i t u t i o n s . W h e n h e g o e s t o

s c h o o l , h i s a t t i t u d e t o w a r d s h i s teacher is formed on the basis

of the education he was received at home. His selection of friends at

school is also based on the way he was raised by his family. He

evaluates everything he hears and sees and every situation he

finds himself in or he witnesses through what his family has instilled

in him. According to Sachedina (not dated), the family not only nutured

with love and commitment those values that brought out the

noble in a

persone n a b l i n g h i m / h e r t o e s t a b l i s h h e a l t h y i n t e r p e r s o n a l
r e l a t i o n s ; t h e y a l s o provided with means of standing firm to

uphold these values of socialization in terms of fear and anxieties. That

is why Bowlby (1952) confirms from his longitudinal studies, that

the permanent loss of a parent during childhood may result in

increase vulnerability to certain forms of psychopathology e.g.

depression.

2.4 EMPIRICAL REVIEW

All of the sources that were reviewed agree that morality can be taught

in schools. The key questions are whether it should be, how it should

be, and whether it will ultimately be effective. This section will review

the conflicting arguments in the literature regarding the role of

morality education in schools. According to Frankena (1973) and

Armon (1984, 1993), moral values can be divided into five categories,

the deontic,teleological, aretaic, intrinsic, and extrinsic. Deontic values

are concerned with the moral right—issues of justice, fairness, rights,

and responsibilities. Most educational institutions have structures in

place that explicitly address issues that involve the moral right, at least

in terms of the obligations and rights of students,faculty, and staff.

Teleological values relate to issues of moral good, or concern over the

welfare of others. These are often not explicitly addressed within

American schools, though services such as school lunch programs,

student counseling, and immunization drives are expressions of the

moral good. Aretaic values involve judgments about the moral worth of

individuals and institutions. They include motives and character

qualities such as generosity, empathy, and loyalty and are often

characterized as motivators for moral action. Historically, educators

have emphasized the development of moral character. Intrinsic values

are those ends valued for their inherent numeral good. They include

such qualities as autonomy, consciousness, intelligence, and

knowledge. Their advancement is viewed as the advancement of

persons. Finally, extrinsic values are those means that have the

potential to produce goods, such as money, art, education, and travel,

though they embody no inherent good. Lawrence Kohlberg (1975) built

on Piaget‘s early work regarding children‘s construction of morality.

Using a method similar to Piaget‘s stages of child development,

Kohlberg suggested a theory of moral reasoning based on three levels

and six stages, whereby children progress through pre conventional

(based on personal needs and others‘ rules), conventional (based on

others‘ approval, expectations, or values), and post conventional moral

reasoning (based on social contracts and individual principles).

Kohlberg‘s theory has been the basis for a number of programs aimed

at moral education. His ideas, coming on the heels of the social justice

movement, led to moral development becoming a major topic in

psychological textbooks and found its way into the school in many

guises, such as value clarification‘curriculums (Elkind, 2001). Like

Piaget‘s work, Kohlberg‘s theory is often used as a basis of argument

for morality education in schools. Cummings & Harlow (2000) speak

for many cognitive development lists when they say: ―Piaget‘s

constructivist theory of the development of moral reasoning holds

promise as a foundation for formal education . The Piagetan model of

moral education includes teaching core values, but goes beyond this to

encourage children to question authority and to promote the dialogue

and interaction that will help them discover mutual respect and

autonomy (Cummings & Harlow, 2000). Piaget‘s views are widely used

to argue for morality education in public schools. Eisenberg (1999)

focused his dissertation research ―The search for integrity: A

leadership impact study on integrity. He considered integrity to be a

unique individual characteristic because it is one of the few personality

variables required of every person. Integrity is an ethical value that

plays a fundamental role in leadership and integrates other values

such as trust, honesty, truthfulness, rightness, role modeling, the

value of wholeness, and others. Eisenberg goes even further when he

says that in any organization, integrity is necessary from each member

of the organization, independent of the position, hierarchy, status or

title. Tigay, H.Z. quoted in Smetana (2004) on the other hand in

addition to the roles of schools and parents in the moral development

of the child has also emphasized the role of religious institutions. Tigay

in fact is of the opinion that the religious bodies have a major part to

play in the moral education of the child than any of the other agents.

With these divergent views as expressed by authors, an attempt is

made from hence, to begin to look at the roles of each of these agents

in the moral development of the child.

 CHAPTER THREE

RESEARCH METHODOLOGY

3.0 AREA OF THE STUDY

The study was conducted in Yobe State, Nigeria. Yobe is the most

beautiful cities in Nigeria. The population of Yobe State, according to

the Yobe State Government is 2.3million, a number disputed by the

Nigerian Government and judged unreliable by the National Population

Commission of Nigeria.

3.1 SOURCE OF DATA COLLECTION

Data for this study came from the primary and secondary data. The

primary date was generated through the field survey using structured

questionnaire as a major research instrument. The secondary data on

the other hand were obtained from relevant literatures ranging from

textbooks, journals, articles, periodicals, seminar paper dissertation.

3.3. SAMPLING TECHNIQUE

As a result of the inability of the researcher to effectively study the

whole local government area under study, a representative number

was chosen as the sample size population. One hundred (100)

residents were used as the sample size. The sample size was calculated

using the Taro Yamani scientific formula which is given as:

n= N
1 + N (e) 2
Where:

N is the Population

1 is the constant

e is the degree of error expected

n is the sample size

n= 133
1 + 133 (0.05)2

133
1 + 133 (0.0025)

133
1+1

200
 2

n = 100

3.4. METHOD OF DATA COLLECTION

In this study, questionnaire and interview are research instrument

used. Questionnaire is the main research instrument used for the

study to gather necessary data from the sample respondents. The

questionnaire is structured in such a way that it provides answers to

the research questions.

This instrument is divided and limited into two sections; Section A and

B. Section A deals with the personal data of the respondents while

Section B contains research statement postulated in line with the

research questions and hypotheses in chapter one. Options or

alternatives are provided for each respondent to pick or tick one of the

options.

3.5 METHOD OF DATA ANALYSIS

In order to analyze the data collected effectively and efficiently for easy

management and accuracy, the simple percentage method was the

analytical tools used for this research project and a sample size of one

hundred (100) will be represented by 100% for easy analysis of the

responses.

Also, Correlation statistical analytical method will be used in the

research work. Correlation as a statistical technique is used in testing

of hypothesis so as to predict what the relationship between two

variables should be. It is used in drawing and reaching conclusion by

collecting the observed values from the questionnaire administered to

respondents, testing the degree of freedom and carrying out a decision

in determining the critical value of the hypothesis.

Where x = independent factor

y = dependent factor

Having gathered the data through the administration of questionnaire,

the collected data will be coded, tabulated, and analyzed according to

the research question and hypothesis.

3.6 RELIABILITY OF INSTRUMENT

Anyanwu (2000:87), defines reliability as “the ability of a particular

measuring instrument to yield similar result when applied to the same

situation at different times.” The reliability of instrument was

determined by a reliability test through the use of pilot study. Test and

retest approach was adopted and the pretest was done using

questionnaire administered to the respondents of the selected

companies. A total of twenty (20) copies of questionnaire were

administered to five (5) areas in Bade LGA, Yobe state. All the copies of

the questionnaire distributed were completed and returned. Using the

Pearson Product Moment correlation Coefficient, the reliability was

found to be high, r = 0.96 showing that there is consistency in the

items of the survey.

Table 3.7 Pearson – Product Moment Correlation Coefficient showing the reliability of instrument

Departments First Second Xy X2 Y2

Average Average
Response Response
(x) (y)

Area 1 4 5 20 16 25

Area 2 5 4 20 25 16

Area 3 3 4 12 9 16

Area 4 3 4 12 9 16

Area 5 4 3 12 16 9

Total 19 20 76 75 82

Source: Researcher’s Field survey 2018.

Formula: nxy – (x(y)

(nx2 – (X)2 (ny2 – (y)2)

20(76) – (19) (20)

20(75) – (19)2 (20(82) – (20)2

1.520 – 380

(1,500 – 561) (1.640 – 400)

1,140

(1,139) (1240)
 1,140

1,412360

1140

1188.42

= 0.96

3.8. VALIDITY OF THE INSTRUMENT

Onwumere (2005:66), defines validity as “the extent to which a

measuring instrument on application performs the function for which

it was designed.” Validity is determined by the degree of provision of

correct response from sample objects by the relevant research design

or research instrument. To ascertain the validity of the instrument,

content validity was adopted, in which the researcher subjected the

instrument to face validity by giving it to two proprietors of schools in

Kaduna State, who examined the items and made sure they were in

line with the objectives of the study. The structure and language of the

questionnaire were modified in the light of their corrections. The

instrument was structured in such a way as to minimize the effect of

errors like inconsistency and ambiguity.

3.9. LIMITATION OF STUDY

Issues of sampling error: population specification error was limited as

the researcher well understood the population to survey which was

mainly selected residents of selected areas in Bade LGA, Yobe state.

Selecting error was also limited as the researcher went the extra

lengths to get participation by initiating pre-survey contact requesting

cooperation, actual surveying and post survey follow up with

interviewing respondents.

3.10. SAMPLING PROCEDURE

The sample method adopted in this study was the stratified random

sampling method. Stratified sampling was used as the population has

a sample frame and questionnaire distributed in proportion to the

population size of each company that formed the population. According

to Ikeagwa (1998:185), this method enables every element of the

population to have equal chance of being selected and ensure greater

degree of representation.

The population of study was picked from 100 selected residents of

Bade LGA, Yobe state.

 TABLE OF ILLUSTRATION

No of No of No of

questionnaire questionnaire questionnaire

shared returned not returned

Area 1 20 20 0

Area 2 20 20 0
Area 3 20 20 0
Area 4 20 20 0
Area 5 20 20 0
Total 100 100 0
 CHAPTER FOUR

DATA ANALYSIS, FINDINGS AND DISCUSSION

4.1 INTRODUCTION

This chapter deals with the presentation and analysis of the result

obtained through questionnaires. The data gathered were

presented according to the order in which they were arranged in

the research questions, simple percentage and pie graphs were

used to analyze the demographic information of the respondents

while spearman rank correlation was adopted to test the research

hypotheses.

BIO DATA OF RESPONDENTS

Table 1 gender of respondents

Cumulative
Frequency Percent Valid Percent Percent

Valid male 60 60.0 60.0 60.0

female 40 40.0 40.0 100.0

Total 100 100.0 100.0

Source: field survey, January, 2018
Table1 above shows the gender distribution of the respondents used for this

study.
60 respondents which represent 60.0percent of the population are male while

the remaining 40 respondents which represent 40.0 percent of the population

are female.

Table 2 age grade of respondents

Cumulative
Frequency Percent Valid Percent Percent

Valid below 17years 15 15.0 15.0 15.0

18-20years 15 15.0 15.0 30.0

21-30years 40 40.0 40.0 70.0

31-40years 10 10.0 10.0 80.0

41-50years 10 10.0 10.0 90.0

above 50years 10 10.0 10.0 100.0

Total 100 100.0 100.0

Source: field survey, January, 2018

Table 2 above shows the age grade of the respondents used for this study.

15 respondents which represent 15.0percent of the population are below 17

years.15 respondents which represent 15.0 percent of the population are

between 18-20years.40respondents which represent 40.0 percent of the

population are between 21-30years.10respondents which represent 10.0

percent of the population are between 31-40years.10respondents which

represent 10.0 percent of the population are between 41-50years while

10respondents which represent 10.0 percent of the population are over

50years.
Table 4 marital status of respondents

Cumulative
Frequency Percent Valid Percent Percent

Valid single 60 60.0 60.0 60.0

married 30 30.0 30.0 90.0

divorced 5 5.0 5.0 95.0

widowed 5 5.0 5.0 100.0

Total 100 100.0 100.0

Source: field survey, January, 2018

Table 4 above shows the marital status of respondents used for the survey

60 respondents representing 60.0percent of the population are single.30

respondents representing 30.0 percent of the population are married.5

respondents representing 5 percent of the population are divorced while 5

respondents representing 5 percent of the population are widowed.

TABLES BASED ON RESEARCH QUESTIONS

Table 6 EDUCATION IS A PIVOT DEVELOPMENT IN EVERY COMMUNITY

Cumulative
Frequency Percent Valid Percent Percent

Valid strongly agree 40 40.0 40.0 40.0

Agree 50 50.0 50.0 90.0

Undecided 2 2.0 2.0 92.0

Disagree 3 3.0 3.0 95.0

strongly disagree 5 5.0 5.0 100.0

Total 100 100.0 100.0

Source: field survey, January, 2018

Table 6 shows the responses of respondents that education is a pivot

development in every community. 40.0 percent strongly agree that education

is a pivot development in every community.50 respondents representing 50.0

percent agree that education is a pivot development in every community.2

respondents representing 2percent were undecided. 3 respondents

representing 3.0 percent disagrees that education is a pivot development in

every community while the remaining 5 of the respondents representing 5

percent strongly disagree that education is a pivot development in every

community.

Table 7 TEACHERS PLAY A VITAL ROLE IN CULCATING MORALITY AMONG

YOUTHS IN NIGERIA

Cumulative
Frequency Percent Valid Percent Percent

Valid strongly agree 50 50.0 50.0 50.0

Agree 25 25.0 25.0 75.0

Undecided 5 5.0 5.0 80.0

Disagree 10 10.0 10.0 90.0

Strongly
10 10.0 10.0 100.0
disagree

Total 100 100.0 100.0

Source: field survey, January, 2018

Table 7 shows the responses of respondents that teachers play a vital role in

inculcating morality among youths in Nigeria. 50 respondents representing

50.0 percent strongly agree that teachers play a vital role in inculcating

morality among youths in Nigeria. 25 respondents representing 25.0 percent

agree that teachers play a vital role in inculcating morality among youths in

Nigeria. 5 respondents representing 5.0 percent were undecided. 10

respondents representing 10.0 percent disagree that teachers play a vital role
in inculcating morality among youths in Nigeria while the remaining 10 of the

respondents representing 10.0 percent strongly disagree that teachers play a

vital role in inculcating morality among youths in Nigeria.

Table 8 ISLAMIYYA TEACHERS SIGNIFCANTLY CONTRIBUTES IN PROMOTING

MORALITY AMONG YOUTHS

Cumulative
Frequency Percent Valid Percent Percent

Valid strongly agree 50 50.0 50.0 50.0

Agree 30 30.0 30.0 80.0

Undecided 5 5.0 5.0 85.0

Disagree 10 10.0 10.0 95.0

strongly agree 5 5.0 5.0 100.0

Total 100 100.0 100.0

Source: field survey, January, 2018

Table 8 shows the responses of respondents that Islamiyya teachers

significantly contributes in promoting morality among youths.50 respondents

representing 50.0 percent strongly agree that Islamiyya teachers significantly

contributes in promoting morality among youths.30 respondents representing

30.0 percent agree that Islamiyya teachers significantly contributes in

promoting morality among youths. 5 respondents representing 5 percent were

undecided. 10 respondents representing 10.0 percent disagree that Islamiyya

teachers significantly contributes in promoting morality among youths while

the remaining 5 of the respondents representing 5 percent strongly disagree

that Islamiyya teachers significantly contributes in promoting morality among

youths.
TABLE 9 THERE IS A SIGNIFICANT RELATIONSHIP BETWEEN ISLAMIYYA
TEACHERS AND PROMOTION OF MORALITY AMONG YOUTHS

Cumulative
Frequency Percent Valid Percent Percent

Valid strongly agree 40 40.0 40.0 40.0

Agree 50 50.0 50.0 90.0

Undecided 2 2.0 2.0 92.0

Disagree 5 5.0 5.0 97.0

strongly disagree 3 3.0 3.0 100.0

Total 100 100.0 100.0

Source: field survey, January, 2018

Table 9 shows the responses of respondents that there is a significant

relationship between Islamiyya teachers and promotion of morality among

youths in Nigeria.40 respondents representing 40.0 percent strongly agree

that there is a significant relationship between Islamiyya teachers and

promotion of morality among youths in Nigeria.50 respondents representing

50.0 percent agree that there is a significant relationship between Islamiyya

teachers and promotion of morality among youths in Nigeria.2 respondents

representing 2 percent were undecided. 5 respondents representing 5.0

percent disagrees that there is a significant relationship between Islamiyya

teachers and promotion of morality among youths in Nigeria while the

remaining 3 of the respondents representing 3 percent strongly disagree that

there is a significant relationship between Islamiyya teachers and promotion of

morality among youths in Nigeria.

TABLE 10 GOVERNMENT SHOULD GIVE ATTENTION TO ISLAMIYYA SCHOOLS IN
NIGERIA

Cumulative
Frequency Percent Valid Percent Percent

Valid strongly agree 40 40.0 40.0 40.0

Agree 30 30.0 30.0 70.0

Undecided 15 15.0 15.0 85.0

Disagree 10 10.0 10.0 95.0

strongly disagree 5 5.0 5.0 100.0

Total 100 100.0 100.0

Source: field survey, January, 2018

Table 10 shows the responses of respondents that government should give

attention to Islamic schools in Nigeria. 40 respondents representing 40.0

percent strongly agree that government should give attention to Islamic

schools in Nigeria. 30 respondents representing 30.0 percent agree that

government should give attention to Islamic schools in Nigeria.15 respondents

representing 15.0 percent were undecided. 10 respondents representing 10.0

percent disagree that government should give attention to Islamic schools in

Nigeria while the remaining 5 of the respondents representing 5.0 percent

strongly disagree that government should give attention to Islamic schools in

Nigeria.
TABLE 11 TEACHERS SHOULD DPUBLE THEIR EFFORT IN PROMOTING
MORALITY AMONG MUSLIM YOUTHS IN NIGERIA

Cumulative
Frequency Percent Valid Percent Percent

Valid strongly agree 50 50.0 50.0 50.0

Agree 15 15.0 15.0 65.0

Undecided 15 15.0 15.0 80.0

Disagree 10 10.0 10.0 90.0

Disagree 10 10.0 10.0 100.0

Total 100 100.0 100.0

Source: field survey, January, 2018

Table 11 shows the responses of respondents that teachers should double

their effort in promoting morality among youths in Nigeria. 50 respondents

representing 50.0 percent strongly agree that teachers should double their

effort in promoting morality among youths in Nigeria.15 respondents

representing 15.0 percent agree that teachers should double their effort in

promoting morality among youths in Nigeria.15 respondents representing 15.0

percent were undecided. 10 respondents representing 10.0 percent disagree

that teachers should double their effort in promoting morality among youths

in Nigeria while the remaining 10 of the respondents representing 10.0

percent strongly disagree that teachers should double their effort in promoting

morality among youths in Nigeria.

RESEARCH HYPOTHESIS

HYPOTHESIS

H0: Islamiyya teachers do not significantly role in promoting

morality among Muslim youth.

H1: Islamiyya teachers significantly role in promoting morality

among Muslim youth.

Level of significance: 0.05

Decision rule: reject the null hypothesis if the p-value is less than

the level of significance, accept the null hypothesis if otherwise.

Test Statistics

Islamiyya teachers significantly contributes in promoting

morality among Muslim youths

Chi-Square 10.160a

Df 2

Asymp. Sig. .000

a. 0 cells (.0%) have expected frequencies less than 5. The minimum expected cell frequency is 8.3.

Conclusion based on the decision rule:

Since the p-value (0.000) is less than the level of significance (0.05),

we reject the alternative hypothesis and accept the null hypothesis

that Islamiyya teachers significantly role in promoting morality

among Muslim youth.

 CHAPTER FIVE

CONCLUSIONS AND RECOMMENDATIONS

The objectives of the study were to

1. To develop an understanding of parents, teachers and

students interpretation of morality and moral education

among the Muslim Youths.

2. To examine the level of teaching Muslim youths Islamic

manners and etiquette in relation to themselves and others.

3. To examine whether the Islamiyya teachers have emphasized

about the Muslim youths being of good morals.

4. To examine the roles of Islamiyya teachers in promoting good

morals among the Muslim youths.

5. To examine the effect of Islamiyya teachers not teaching the

Muslim good moral values.

6. To recommend ways the Islamiyya teachers can improve on

promoting morality among the Muslim Youths

Findings from the study revealed the following

1. Islamic religion is a major religion in Nigeria

2. Women participation in Hausa films is low

3. There are factors militating against Hausa women

participation in Hausa films in Nigeria

4. Religion is a major factor militating against women effective

participation in Hausa films in Nigeria

5. There is a significant effect of women participation in Hausa

films

6. The Hausa film industry in Nigeria has improved overtime

 APPENDIX 1

Department of …………..

University of ……………..,

……………. state, Nigeria.

Dear Sir / Madam,

REQEUST FOR ADMINISTRATION OF QUESTIONNAIRE
I am a BSC student of ………………., University of …………., ………
state.
I am currently carrying out a research on “Role of Islamiyya
teachers in promoting morality among Muslim youths”
Therefore, your frank answer to this question will be highly
appreciated as they will help the research a great deal.
Be assured that all information given will be specifically used for
academic purpose and will be treated with ultimate confidence.

Thanks for your co-operation.

Yours faithfully,
…………...........
 QUESTIONNAIRE ON ROLE OF ISLAMIYYA TEACHERS IN
PROMOTING MORALITY AMONG MUSLIM YOUTHS (A CASE
STUDY OF UGOGO LGA, YOBE STATE)

Instructions:

Research questionnaire

Section A: Respondents demographics (please tick the

appropriate response and complete when necessary)

1. Name of Department…………………………...............................

2. Years of Service:………………………………………………

General Information

1. Sex: Female ( ) Male ( )

2. Please indicate your age from the choices below

a. Below 25 years ( )

b. 26-35 years ( )

c. 36-45 years ( )

d. Above 45 years ( )
 3. Kindly indicate your highest academic qualification

a. Primary school level ( )

b. Secondary school ( )

c. University level ( )

Others (please specify)………………………………….

SECTION B

KEY:

1. Strongly Agree = (SA) - 1

2. Agree = (A) - 2

3. Undecided = (U) - 3

4. Disagree = (D) - 4

5. Strongly Disagree = (SD) - 5

S/NO RESEARCH QUESTIONS SA A U D SD

1. Education is a pivot development in every
community
2. Teachers play a vital role in culcating moral
values among youths
3. Islamiyya teachers significantly contributes
 in promoting morality among Muslim youths
4. There is a significant relationship between
Islamiyya teachers and promoting of morality
among Muslin youths in Nigeria
5. Government should give attention to Islamic
schools in Nigeria
6. Teachers should double their effort in
promoting morality among Muslim youths in
Nigeria
REFERENCES

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Kohlberg Lowrence,(1975) Moral Stages and Moralization: the
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C. Armon,(1984) Ideals of the good life: A longitudinal/cross

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