REVIEW OF LITERATURE

2.0 INTRODUCTION

Our focus in this chapter is to critically examine relevant literature that would assist in explaining the research problem and furthermore recognize the efforts of scholars who had previously contributed immensely to similar research. The chapter intends to deepen the understanding of the study and close the perceived gaps.

Precisely, the chapter will be considered in three sub-headings:

Conceptual Framework

Theoretical Framework

Empirical Review

2.1 CONCEPTUALIZATION

Concept of Education

Education is an instrument for the purpose of living and improving on ones living environment. Education is the development of knowledge, skills, attitude, ability or character with the purpose of making life worth living (Ani 2000). Ani opined that education can be acquired through teaching, imitation or training. It can be seen as the process of inculcating norms and values of a society from the teacher to the learner with the aim of making the later a functional member of the society. Ocho (2001) sees education as the transmission of what is worthwhile to those who are committed to it, be they adult or young.

He maintained that both skills and attitude are necessary in order to enable them function very well and contribute meaningfully to the development of the society. Nwuzor (2001) asserted that education has three distinct but interrelated meaning; firstly education as a process: This refers to the methods or ways which every society establishes to ensure that its cultural heritage and ways of life are passed on to the younger generation. It is a process of cultural transmission or agent of socialization. Secondly education as a product: This refers to the standard or quality of education we receive in school.

Thirdly, education as a discipline: this means a systematic organized body of knowledge which can be studied and learnt. Durkheim (2001) defines education as the influence exercised by adult generations on those that are not yet ready for social life. Durkheim opined that the objective of education is to stimulate and develop in the child a certain number of physical, intellectual and moral states which are demanded of him as a member of a given society. Williamson (2004) sees education as the organized intelligence of a society functioning to consolidate in each successive generation the values, norms and habits which are embedded in its culture.

Education is the process of transmitting values and the accumulated knowledge of a society. Education can be seen as what the social scientists term socialization or enculturation (Ikediugwu, 2006). Ikediugwu opined that children are born without culture; education is therefore the attempt made by man to induce such a child to learn a particular culture, mould his behaviors in the ways of the adult and direct him towards his eventual role in the society.

Thus education can be formal or informal. In the primitive adult society or most primitive culture, the process of educating is informal (Agbo, 2010). Agbo stressed that there was no designed teacher, no written curriculum and no scope of study. With the introduction of formal or western education, man started to appreciate the importance of education. The quality of knowledge to be transmitted from one generation to another became more complex and more demanding (Eya, 2012). Eya maintained that there came the need to document, select and plan areas and methods of transmitting the culture. In this context, education refers to the inculcation of formal or informal input in the development of innate potentials that make someone useful member in the society. From the above presentations, one can see that education is a vital tool for human and societal development. For quality education to be achieved in a nation, the principal actors of learning who are the teachers, learners and the environment must cooperate effectively so that the aims of the society will be achieved.

Systems of Education in Nigeria

Western Educational system.

A discussion of the western educational system in this study is considered necessary notonly to make a comparison later, but also because of Its overbearing influence on our life-style in Nigeria. It is increasingly becoming clearer that almost everything either depends on or draws inspiration from the Euro-Christian system of education in the country. The reason for thisdevelopment may be the concomitant effect of the tragic and offensive colonization of our country by the Europeans who were Christians. The western education unlike the traditional system of education that emphasized the real acquisition of knowledge, skills and values emphasized tile accumulation of certificates. This trend has permeated all the levels of the formal system of education in Nigeria (Cairo 2016).

A look at the history of western education in Nigeria indicates that the system has its origin traced to the arrival of the Portuguese, the first European people to set their feet on this part of Africa. According to Fafunwa (1974), the Portuguese carne to the Guinea Gulf towards the end of the 15th century.. The original aim of the people who introduced Western education were both economic and religious. they wanted customers who would be able to understand them and served as interpreters. This, they believed would boost their commercial activities. In addition, they felt strongly that in order to be good customers, the natives must accept Christ. Hence, it was their goods on the right hand, and the Bible on the left (Lewin 2017).

Expectedly, neither the attractive goods nor the strange religion could persuade the indigenous chiefs who revolted against what was regarded as unwarranted intrusion into their land. The resistance of the indigenes forced the Portuguese Missionaries to seek for the support of the European authorities. The assistance was readily given in the form of arms. It could, therefore, be said that Western education became entrenched in Nigeria by the use of Christian evangelism and imperialist force. The structure of early Western education was built on the. philosophy of the white missionaries, that is, production of people with limited literacy but strong Christian faith and, this was why the early schools were situated in the Church premises (Dash, 2015). In furtherance of the objective, the curriculum then was nothing than the Bible teachings. The level of education then was also nothing higher than elementary or what could go to a nursery school level of today. The first formal school in Nigeria was established in 1843.

The major development witnessed by Western education was when U1e government began to intervene. The intervention came though the ordinance of 1883. Since then, the Government of Nigeria, foreign or indigenous, has been funding Western education in the country. What first started as mere grant-aiding later became full recognition. as a result of the impetus from the government, Western education has not only waxed stronger by the day, it became a way of life in Nigeria today, though informally, the structure of western education is no longer from primary to the tertiary level, there is also the nursery and pre-nursery level and even, of late, the day care dimension (Dash, 2015).

Islamic education system

The history of Islamic education in Nigeria is the same as the history of the religion of Islam itself. This is because Islam goes to any place or community along with its own form of education (Ansari, 2017). Islam , which predates Christianity in Nigeria, is said to have come to the country in the 11th century. It is on record that when Kanem Ummi Jilmi ofthe old Borno accepted Islam, he established the first Quranic School in his palace. It is not a matter of coincidence or accident that Islam and Islamic education go together. 11\0 fact is that, without the latter, the former cannot be said to have been firmly entrenched and understood. The Holy Prophet was reported to have said that, if Allah wants to do good to a person, he makes him to understand the religion (Bukhari, 3: 11). Therefore, there is no pretence or cover-up about the objective of Islamic education. It thrives on the Islamic concept of life, here and hereafter, prescribing the individual's position and role on earth (Ansari, 2017).

The structure of the early Islamic education was built on the hierarchical structure of the Islamic faith. The first and the only reference and rallying point is Allah, the Creator and the Sustainers. So, the starting point is to learn how to recite AI-Qur'an, the words of built. The early Islamic schools are always called Quranic schools in Nigeria. After the completion of Quranic recitation, a student would then begin to study further under an erudite mallam(teacher) who may not necessarily be the only teacher to handle the student till he himself becomes highly knowledgeable in the field (Abdullah, 2017).

In Nigeria, the Ansarul-lslam Society of Nigeria a foremost Islamic society and the first Islamic organization in the North, which was established in 1942, is credited for being the vanguard of the formal Islamic system of education in Nigeria. Until the society introduced the formal school system, whereby students sit on benches in a typical classroom manner, Islamic education was handled non-formerly in the residence of the mallam. It should be pointed out here that there had not been either any form of government assistance or foreign aid to Islamic education as at that time. In spite of this segregative attitude of the government, however, Islamic education continued to grow along with the increasing population of Muslims in the country. The scenario today is that of a complete transformation of the system, a wholesome improvement on the pioneering effort of the Ansarul-Islam society of Nigeria. Islamic educational system now competes with its western counterpart in structure and infrastructure.

We now have the Ibtidai up to Jamiah levels (Primary to University). Similarly, there are many Islamic educational institutions that have all the paraphernalia of the modern school system. Such schools operate programmes and activities on terminal basis, go on short and long vacations, and have incorporated co-curricular activities into their programmes. Yet, the government of Nigeria, especially at the federal level has not deemed it fit to accord Islamic education system the rightful recognition (Abdullah, 2017).

The Aims and Objectives of Islamic Studies

The fundamental aim of Islamic studies is to give mankind wisdom and knowledge that bring about standard in human value and judgment applicable to all facets human endeavours and activities. This was further stressed by Islamic scholars such as like Imam Ghazali, who was of the opinion that unless the philosophy successfully broadens its scope of application and by integrating Islamic concept in all fields of knowledge, it will be unable to satisfy the new generations and save them from incursion of divided rationales of any paralyzing doubles. The goals of any system of education therefore, should be the methods of trailing its members in the society psychologically that can enable them acquire knowledge not just to curiously satisfy an intellectual or merely for worldly benefits.

Based on the Nigerian Educational Research and Development Council‘s (2007) publication, objectives of Islamic studies curriculum are:

Recognition of Allah (the Exalted) as the Creator and Sustainer of all that exists and the only source of values;

Cultivation of the sense of appreciation to Allah and submission to the moral laws and guidance of Allah, not only in our worship of Him but also in our social conducts;

Awakening of the intellect faculty and reasoning based on the Qur‘an injunctions: "Will you not use your reasoning", "will you not ponder and reflect".

Support of the pursuit of beneficial knowledge in line with the words of the Prophet (SAW): ―the search for knowledge is a duty for every Muslim" and such knowledge‘s application for the benefit of mankind in sciences, technology, and medicine etc.;

Realisation of all-round development of the individual and the community by giving appropriate weight to the social, physical, moral, intellectual, and spiritual human needs,

Attainment of equality, brotherhood, and human rights with emphasis on practical means of achieving ethnic harmony and social solidarity instead of greed and selfishness.

Reviving in the heart, the consciousness of Allah‘s presence as a Witness of all our thoughts, actions, as well as the behaviour, acting as a restraint on illicit acts, be it in the public or private and as a good incentive to excellent character.

Islamic Studies in Nigeria

Record shows that Islam was first accepted by a Kanem ruler, Ummejilmi (1085-1097). Subsequent rulers, Dunama I (1097-1150) and Dunama II (1221-59), continued the tradition of Islamic learning such that by the end of the 13th century, Kanem had become centre of Islamic learning, (Salim, & Abdullah, 2018).

In the early 14th century, Islam was brought into Hausa land by traders and scholars who came from Wangarawa to Kano in the region of Ali Yaji (1349-1385). Before long, most of what later became northern Nigeria was Islamized. Islamic education brought along with it Arabic learning. Since Arabic and Islam were taught simultaneously in primary schools. As a result of the political and social influence which Islam and Qur‟anic learning conferred on those who possessed it, many rulers employed Islamic scholars as administrators.

The jihad by Uthman Dan fodio helped to revive, spread and consolidated Islamic studies and extend access to education also to women. Thus, before the arrival in Nigeria of the western type education in the 19th century, Islamic learning had been established. Islamic studies had also penetrated the western parts of Nigeria before the arrival of the jihadists; but the jihad strengthened the religion where it was weak. Support for Islamic education came from some northern Nigerian leaders, especially Abdullahi Bayero, (Emir of Kano), who on his return from Mecca in 1934, introduced new ideas by building a law school for training teachers of Islamic subjects and Arabic as well as English and Arithmetic (Salim, & Abdullah, 2018).

The school continued to grow and expand in scope such that before long, and with the support of the then northern region ministry of education, it had grown into the popular Bayero College, Kano, which became a part of Ahmadu Bello University and later the present Bayero University, Kano. The institution helped to expand the scope of Islamic studies in Nigeria. Many institutions have sprung up over the years, in many parts of the country, for the purpose of teaching Islamic ideas and practices. However, one major problem of this educational tradition is the focus on Arabic which in many parts of Nigeria, is not the language of literature, instruction and correspondence.

Teaching and Learning of Islamic Studies

It is now proper to know in what way researchers or specialists have grasped or dealt about Islamic studies as an academic subject. Islamic studies education aim at preserving and promoting the religion and culture of the Muslim community. These essences of Islamic education to produce the type of man who will act as the vice-gerent of God on earth. Allah mentions:

“Behold, thy lord said to the angels; I will create a vice-gerent on earth.” (Qur‟an, 2:30)

As the Holy prophet of Islam is an examplanar of the Qur‟anic principles and a model for mankind to follow, Islamic studies consist of the very practices that permitted the life and teachings of the prophet (P.B.U.H). Allah mentions:

“There has certainly been for you in the messenger excellent pattern for anyone whose hope is in Allah and the Last Day and who remembers Allah often.” (Qur‟an, 33:21) Prophet Muhammad (S.A.W) said: Narrated by Ibn Abbas:

“Whom-so-ever Allah plans goodness for him/her, Allah will grant him/her good understanding of Islam” Bidmos, (2016) Qur‟an.

Islamic studies is a multidisciplinary major incorporating the fields of art, politics, religion, history, philosophy, literature, international studies, and others. Islamic studies is concerned with teaching of Islam from various perspectives: as a doctrine, legal science, law, geographical expansion, language diversification, and other fields related to Islam.

The religion of Islam affects the lives of over a billion people around the world in complex and powerful ways. Islamic studies as an academic discipline provide critical insights into Islam by taking into consideration the central belief systems which shape the practical experiences of Muslims around the world. In the end, Islamic studies, will ensure that students have a reasonable understanding of the basic tenets of Islam as expounded in the sacred texts (the Qur‟an and Hadith literature), an appreciation of Islamic law and philosophy, as well as, a critical understanding of the influence of Islam in different parts of the world and insights into Islamic history; with a particular focus on the early period and its impacts on Muslim societies.

Luckhoo, (1997) in his book, “Islamic studies for school certificate”, and in his introduction cited in Bidmos, (2016), states that: “The aim of Islamic studies is not simply to pass an examination, but it is something that concerns everybody at every moment of life in order to guide one‟s actions to fashion one‟s behaviour. Islamic studies equate the balance between secular and religious education, the former caters for the material needs of man while the latter ennobles the human character and enlightens the inner soul of man by help of which he can discover himself. He can identify the ultimate objectives of his existence and he can acquire self-reliance, self-control and self- motivation”.

The learning Islamic studies as an academic subject is not meant merely as a means to promote secular education, but present religious information (Bidmos, 2016). He insists that Islamic studies can to a great extent satisfied both the material and spiritual needs of men. The learning of Islamic studies as a subject helps in both academic success and at the same time “enlightens the inner soul”, through contact with the spiritual teachings of Islam.

The aim of Islam has never been to preach at the point of sword as alleged by the orientalists. It was the charm of its sublime teachings which attracted so many of the nations, and millions of people accepted it as their way of life within a very short period of time. Islam culture became dearer to them than their own traditions and customs” (Bidmos, 2016).

Methods of Teaching Islamic Studies

Islamic studies teaching dated back to the time of the prophet (S.A.W). From that time onward, different methods have been evolved by different people to make teaching a rewarding profession. Most of these methods used in the Kuttab and Masajid, which developed into universities, have their origin in the methods used by the prophet (S.A.W) and the Sahaba. The great Muslim educationists like Al-Ghazali have also developed new methods of teaching during his teaching in Nizamiyah of Baghdad and Nisabur. In this context we are going to examine a number of teaching methods that can be applied to Islamic studies teaching and adopt the use of modern terms of teaching methodology, to Fafunwa (1974) in Adedeji, & Rufai, (2018); these include: -

Lecture method, 2. Discussion method, 3. Discovery method, 4. Kuttab method, 5.Demonstration method, 6. Drama method, 7. Al-Ghazali method, 8. Problem solving method (simple ijtihad), 9. Group method, 10. Memorization method

The Lecture Method

The phrase lecture method may take either of the following meaning:

The teaching method in which the teacher verbally presents pre-planned materials to his class for a duration of a period allotted.

General teaching method in which different methodologies are used taking into consideration the appropriateness of each methodology to a particular set of students and the subject. There are two types of lecture methods; formal and informal lecture method. The first type refers to a state in which a teacher delivers pre-planned materials to a passive class for the duration of a period allotted for the lesson. The second refers to occasional explanations and summaries a teacher does in the course of a class discussion, drama presentation etc (Adedeji, & Rufai, 2018).

Lecture method is one way communication line where the teacher does the talking, analysis, evaluation and summary of his pre-planned lesson. The students are in this respect passive participants who do not contribute in the lecture going on. Their only involvement may be the casual questions by the teacher to keep them alert and test their understanding of the lecture. This method of teaching at the primary and post-primary levels has been described by Opeloye (2002) in Adedeji, & Rufai, (2018) as a bad teaching method. The same method was detested by

Kuttab teachers because it does not provide student with any part to play in what they are being taught. Again students at this level of education as shown by experience, become bored. The only level the lecture method could be used is the university and other tertiary institutions where the lecture method serves the purpose of guiding students while the students put extra efforts to learn from the library. A teacher should avoid the lecture method in primary and secondary schools in which the students become completely passive. He can only use that by the way of making explanation, or summarizing. These are areas where students‟ participation is not necessary.

Discussion Method

The second method used in class teaching is called discussion method. Discussion method involves the participation of students in the learning process. This method is still used in Makarantun Ilmi in some parts of northern Nigeria. There are three aspects of discussion method they are the teacher, the discussion topic and the students.

This methodology is good for teaching ILM al-Tawhid and moral related issues which the students could perceive. Topics like the effect of alcohol, fornication and gambling in the society could be taught through the use of this teaching method. The same could be used in teaching the concept of Allah, His creation powers, the revealed books etc. Those topics are better taught through students participation. The method is good for secondary school students even though a teacher in primary school can use it by way of modifying it to make it very simple for the students (Adedeji, & Rufai, 2018).

Demonstration Method

Demonstration method in teaching entails three things they are: to tell, to show, and to act. That means a teacher will dominate the score but not delivering only pre-planned materials. On the contrary he also calls the attention of the students to how he demonstrates what he says. These are all done simultaneously. This method is good because it affords students not only to hear what a teacher says but also to see the way he demonstrates it. Thus, the two learning organs, that is the ears and the eyes, participate in capturing what the teacher says and does. The tendency is that students remember quickly what they see. What they see will therefore enforce what they hear. This method has been used in the past and is being used now in kuttab schools in teaching some aspects of ritual (Adedeji, & Rufai, 2018).

This method is appropriate in teaching at both the primary and post-primary schools. Ritual observance is best taught with the use of the method. Ablution both the wet and dry, Salat in its complete form, slaughtering animals and Hajj rites should be taught with this method. These rites require practical demonstration so that the students will be able to understand them in quick way and also remember them whenever they are asked (Adedeji, & Rufai, 2018).

Drama Method

This is a way of teaching by dramatizing the content of the lesson to be taught to students. The difference between dramatic and demonstration method is that the teacher is the actor in the former while he is a guide in the latter. That is to say when demonstration is to be used, it is the teacher who will do it. But when drama is to be used, it is the student who will do it. When drama is to be staged in order to teach in a class, the teacher will here assume the position of a manager if the members of the drama troupe are from the class. But if they are from outside the school, the teacher will be a passive participant (Adedeji, & Rufai, 2018).

The use of drama in teaching is to give a practical impression of something to be taught. For example, the battle of the badr and the battle of Tabkinkwato fought by the prophet (S.A.W) and shaykh Uthman respectively could be taught in a dramatized way. Students will find their learning experience in this situation very enjoyable. This is also capable of making the students to retain in their memory what they have seen.

This method is used in modern Nizaniyya schools of Sokoto. They used it to depict some historic Islamic happening like the down of Islam, migration of the prophet from Makka and Madina etc. This method is made part of the teaching methods of these schools, its very appropriate in teaching topics of historical nature. Topic like the ones mentioned above, history of the prophets, the Sahaba, the jihad of shaykh Uthman Ibn Fodiyo etc could be taught by the use of this method. We can also use the method in both the primary and the secondary school. A teacher who makes good use of this method will find his class teaching very easy and his students will understand the topic very well (Adedeji, & Rufai, 2018).

Discovery or Deductive Method

This method means that a student should deduce or infer something from what he has been introduced to. In this situation, a student is going to use his mental capability aided by only the introduction from the teacher to discover what is required from him. This can be in a form of assignment or homework given to students by the teacher. Discovery method aims at allowing students to discover phenomenon and facts by themselves thereby understanding why they happen to be so. Similarly it teaches students to learn the skill and process in arriving at their answer. For example, if a teacher wants to teach the effect of telling lies on the personality of the liar, all he needs to do is to introduce the topic and start by asking the questions what is a lie?

Who is a liar? What do people think of a liar? How does a father react to telling lies against his son? How do friends react to a friend who tells lies against them? Through these and similar questions, the teacher could guide his students to learn what is the effect of telling lies. This method is appropriate for primary schools. However, assignment or home work is better given to secondary school students (Adedeji, & Rufai, 2018).

This method can be used in teaching Islamic morality. A teacher should make use of this method in teaching social habits in both primary and secondary schools. He should remember to take into consideration the level of his student and the availability of what he wants them to discover. He should also guide them in a democratic way to the path of obtaining the answer.

Al-Ghazali Method

The term al-Ghazali method is used here in place of Socratic Method being used in some places. The method was preferred to be called al-Ghazali method because Imam al-Ghazali introduced the method of teaching by way of questions in the curriculum of Islamic studies. The methodology, as explained by al-Ghazali in his book al-mustasfa fi ilmi al-usul, contains three essentials. They are the Mas‟ala (the problem), al-hadd (the defined scope of the problem), and al-Burhan (that is the elaboration or elaboration of the problem). When these three essentials are available, al-Ghazali method is set in motion. The teacher will ask questions and guide students in the light of the three essentials towards the goal, that is the solution of the problem.

This method can be used together with other methods like the discovery method. The best area it can be used is the problem solving. There are also other areas in which it can be used. It can be used for evaluating demonstration method and discussion method. It can be used to stimulate and motivate students. Lastly, it can be used in brain storming in a senior class in post- primary institution. This method is appropriate for ILM al-Tawhid and rituals. It‟s use should be better confined to post-primary schools Fafunwa (1974) in (Adedeji, & Rufai, 2018).

Kuttab Method

This method derives its root meaning from the kuttab system of schooling. The children schools is referred to as Qur‟anic school by Fafunwa (1974) seen in Adedeji, & Rufai, (2018), and it is this type of school which is called kuttab by Muslims scholars before the decline of the classical caliphate. Fafunwa described the scene of Qur‟anic school in the following words: “In a typical Qur‟anic school the (Mallam) sits under a tree, or in his parlour, verandah, or poch surrounded by volumes of the Qur‟an. A little father off, but near enough to be within reach of his long cane (sit) some ten to forty pupils in semi-circle, they hold proudly before them (slates) and chant different verses of the Qur‟an” (Adedeji, & Rufai, 2018). This is referred to the Qur‟anic school or „Makarantan Allo‟ of northern Nigeria and which were supposed to have been copied from the model of kuttab schools in the Middle East.

This word kuttab is an Arabic word derive from Taktib (pen manship) according to Ahmad Shalaby in (Adedeji, & Rufai, 2018). Later the word kuttab became transformed into Maktab (educational institution) as a result of cultural development. The art of reading, writing skills or pen manship and language study appeared to be an important curriculum of child education in the Muslims world right from the period of the prophet Muhammad (S.A.W). It was this which prepared Muslim children for religious education. The earliest record relating to this, mentioned the early effort made by the central authority to train Muslim children the art of reading and writing. The record says, after Muslims returned from the battle of Badr in the second year after Hijrah, the non-Muslim captives were introduced by the prophet (S.A.W) to teach the Muslims the art of reading and writing (Adedeji, & Rufai, 2018).

At what stage does a child begin to learn Qur‟an? Ibn Khaldun (died 808 A.H) stated in his book that children learnt pen manship from kuttab sibyan or elementary schools then move to another school to learn the Qur‟an. This was because the act of teaching, reading, writing and other crafts were regarded as separate professions, and had special professional teachers and schools. This report of Ibn Khaldun should be understood in the light of the explanation below: -

Moral education is taught to a student who is ready. The emphatic word here is READINESS which requires proper familiarity with the art of reading, writing, language and memorization of things that are necessary. The immediate concern of the prophet (S.A.W) in the programme of education was to teach adults who were ready, the message of the Qur‟an, while they in turn taught their wives and children. Children who were ready were also taught the Qur‟an.

Factors Inhibiting the Development of Islamic Studies Education in Nigeria

The factors militating against the development of Islamic education are multifarious but, they are all artificial and not, therefore, insurmountable. They could be grouped as relating to government, the proprietors, parents, the society and the media.

Government

A study of this nature cannot adequately do justice to the inhibitive roles successive governments have played on Islamic education in Nigeria. On funding, the government not only fund Western education, it has also taken over its full control. So, what started as mere grant-in aid soon graduated into full take-over. This alone has a negative consequence on the said, at this juncture, that no right- thinking person would literally condemn the content of western education because, after all, if the English version of all that had already been known to the Muslims years back. The point, however is that its incursion into this country with strong connection with Christianity has led to dislocation of the older Islamic order in traditional Muslim society. It has been repeatedly said that Muslims constitute a large percentage of Nigerians. In order to be fair and just to this large Muslim population, Islamic education should be accorded a more dignified attention than it is presently being given. Even, if only for spiritual and moral development, which the National Policy on Education (2016) advocates for, government should be more interested in Islamic education.

Muslim Proprietors

The problems being created by the proprietors of Islamiyyah schools for Islamic educational system can be likened to a proverbial kola nut having a problem of the parastic insect living in it. The problem is multi-dimensional. Dishonest proprietors go to some Arab countries' governments or philanthropists, cap-in-hand, to seek financial assistance only to come back home to divert such assistance to personal use. Some also go to the ridiculous level of selling the valuable Islamic textbooks given them for the propagation of Islam and the development of Islamic education. The worst category is the absentee-proprietors who do not have 1/10 of the students and facilities they claim to have and would do one launching after the other in the name of development of their institutions. More worrisome is lack of unity among the proprietors even within the same locality. This made it impossible for them to have a forum to articulate their views on how to move the system forward (Bidmos, 2016).

Muslim Parents

Muslim parents of students in Islamiyyah schools have their own share of the problem. The disdainful manner in which students attending Islamic schools does more harm than good. An average Nigerian Muslim parent does spend heavily on Western education for their children. Some take Islamic education as secondary; while some send to Islamic schools, the children who, in their opinion and conclusion, cannot mentally cope with Western education or who have one form of disability or the other (Bidmos, 2016).

The Society

What is happening in the society is a reflection of what happens in the family. The Nigerian society does not see any thing beneficial in the Islamic system of education other than the religious knowledge. There is an impression that anybody undertaking Islamic education can only function either as a full time Mallam (a teacher) with teaching being a profession that is already looked down upon. Not only this, in some religiously hostile communities, Islamic education is derisively regarded as education for the Al-majiris (corrupt form of AI-Muhajirin), which originally means the immigrants but misconstrued to be beggars. No thanks to some Muslims who have upgraded begging to an art and a profession. Unfortunately too, Numerous uninformed Muslims have been persuaded by this anti-Islamic posture. In Yoruba land there is what people derogatorily called ole Intel'Afa - meaning, it is an indolent that follows a Maljiris. And as if to lend credence to the saying, it is a common thing to see pupils that are put under the care of some Mallams for Islamic upbringing, going about begging. It is high time we turned things around for Islamic education. It is our collective responsibility to enlighten the populace that Islamic education is a utilitarian education (Bidmos, 2016).

Mass Media

The most decmactive and vociferous attack on Islamic education or anything Islamic is always championed by the mass media in Nigeria, a keen watcher of events may not be too astonished about this situation because, the Nigerian press can aptly be described as a Christian press, for the simple reason that Christians own or control over 90 % of the media outfits (print or electronics) in the country. The comparative edge the Western educational system has over its Islamic counterpart can be credited to the ceaseless propaganda of the press. Even when Muslims have been the President or Heads of State, there has been overt and covert government backing of the press. Whereas, the mass media is a strong agent of education and mobilization, as far as Islamic education is concerned, it is a combative agent of mis-education and demobilization. To arrest the trend, the gifted Muslims should brace up to the challenged by not clear vocational articles, while the rich Muslims should be encouraged to establish media outfits that could assist in this direction. Submission to Allah is based on humility. An attitude of humility within one’s self cannot be accomplished without total rejection of violence, and a personal attitude and alignment toward peace and development (Bidmos, 2016).

Concept of Morals

Moral in terms of its native language, the word mores, means "the rules of decency" if translated into English comes to the moral word meaning standards of behavior or principles of right and wrong (Hornby & Cowie, 1995). In Greek, the word ethos has almost the same meaning, and henceforth is known as ethics (Puspoprodjo, 1999). Whereas in Arabic the word akhlâq has the purpose of character or customs (Sidiq, 2019). In Indonesian, several word terms have a meaning related to morals, such as morality, character, personality. If the word is referred to as a person's attribute, then what is meant is related to moral issues. But the word that is often used to represent morality is ethics (Sahmiar, 2011).

In real life, decency is often translated as instructions for behaving politely, and not obscene. So, morality is a rule of decency which includes all norms for good conduct and behavior (Gunawan Setiardja, 1990). Especially for adolescents, which is a period of a human life journey that has experienced the most change. that's why in adolescence there may be a lot of shock and uncertainty in themselves (Hanif & Mutakin, 2019). On the other hand, excessive physical development and energy during adolescence are one of the reasons their behavior seems to be less polite, rude, and awkward (Kartono, 1995).

Morality in Islam

According to Al-Ghazali. Moral values in Islam can not be separated from the four main principles, namely (Al-Ghazali, 1986):

Wisdom, knowledge competence to establish the best choices in thinking, acting, and acting.

'Adalah, mental abilities in conditioning and directing lust and emotions in objective truth

'Iffah, an energetic attitude towards not falling into pragmatic and hedonic actions.

Syajâ'ah, courageous attitude in carrying out duties and obligations by using reason and morals.

Aims of Moral in Islam

Moral values in Islam aim to determine human activity in a Muslim society, and to promote and control their behavior to the benefit of the whole society and its individuals, and to bring for all individuals a good conclusion in the other life. It aims to integrate human attributes, behavior, activity that aims to prepare followers of the Lord, whom Islam described them and clarified the path of goodness for them. Moral values in Islam then, whether they are individual such as sincerity, patience, charity love, soul combating, or common such as self-feeling, obligation, and call for Islam, are meant to bring individual and society benefit and protect human benefit (Halstead, 2007). From this point, we determine the main foundations of Islamic value theory as to the following objective: the most common foundations of Muslim life are that human should seek to attainment of the Oneness of God, which is a strict respond to all that human thinking about the continent, life, and life, life before and the after him, and that is what humans should use to seek true worship of the Lord (Maʻsúmián, 1995). This is the system revealed by the Quran and Hadith. The system of value in Islam seeks to prepare the individual for a strong building, who seek to achieve the Say of Allah, Praise the Lord, this is a portrays that differs from the portrayal of the good citizen in other contemporary systems (Karpat, 2001). The good person in human systems could seek to build his self-society on the other societies be balancing as Islamic value system is built on balance as the principle of everything. For all this, Islam seeks to integrate all life aspects materialistic or spiritual, and seek to build individual objective along with the society aims and call for all to integrate words with deeds, and to balance between human needs in this life and his wishes in the other life. According to Alavi (2007), Islam makes the moral side a measure for good deeds, and the main side in values are the main objectives for the message of Islam. The Noble Prophet came to complete good morals, and Islam cares for the development of moral feeling in human nature, and makes correctness the guide to human behavior both publicly and privately, as Islam assures the moral side in all worships (Halstead, 2007). Several Muslim scholars’ cares about moral values of different names, for example, Faith Sections and decencies or virtues, and morals of great sins (Sherif, 1975; Al-Jawziyyah, 1977; Ramzi, 1994). Ramzi (1994) said that values of Islam could be divided into materialistic, human, moral and spiritual. The source of values in Islam differs as to another source of moral (Karpat, 2001; Sherif, 1975). Islamic moral values would be Holy Quran and Prophetic Hadith, and this means that values should be absolute and stable. Mohamed (1995) said such sources of values in Muslims societies could be referred back to traditions and habits, resembling other nations, or intellectual and civilization citing, innovation in religion and other kinds of sources which relevant to. On the other side, admits that religion regulates beliefs and behaviors related to sacred things and that they resemble unity of believers (Halstead, 2007). From the individual side, it assists them to feel security, stability, and safety, to determine their identity, and group belongingness and their acceptance of values and beliefs that religion regulates. From the side of society, it helps in regulating emotions and their sustainability, and this is one of the pillars of community continuity and sustainability. In short, a Muslim has to work upon his moral character. Thus, the better values a Muslim incorporates into his character, a better and practicing Muslim he becomes and it is on the basis of this moralist practice of Islam.

Vertical and Horizontal Islamic Moral

Discussion on Islamic moral vertical and moral horizontal is to explain few major’s moral attributed to study. The Islamic moral vertical refers to God-consciousness and the Islamic moral horizontal refers to social life responsibilities. Two majors in moral values furnish are relevant to Quran and Hadith. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances (Dughazah, 2009). To achieve these rights, Islam provides not only legal safeguards but also a very effective moral system. Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness, and indiscipline. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations (Metcalf, 1984). It nourishes noble qualities from which only good may be expected. Here we furnish some moral indicators for various aspects of life a Muslim's life. Islamic moral covers the broad spectrum of personal moral conducted of a Muslim as well as his social responsibilities. Following of God-consciousness, it consists of humility, modesty, control of passions and desires, truthfulness, Integrity, patience, steadfastness, and fulfilling one's promises, while the social life consists of social responsibilities, parent, relative, and neighbor are based on kindness and others consideration (Annalakshmi & Abeer, 2011; Krauss et al., 2005). Actually, following the Quran and Hadith, a Muslim has to discharge his moral responsibility not only to his parents and related to the neighbor but also to the entire mankind, all animals and others. For example, hunting of birds and animals for the sake of game without any permission. Similarly, cutting trees and plants which yields fruit is forbidden unless there is a very pressing need for it.

Concept of Moral Decadence

Moral decadence is made up of two words namely moral and decadence. Moral, etymologically is a word from the Latin word “Mores” which means custom. Custom according to stutter (2002) means usages, practices, standard of norms and codes which are common to certain groups or classes of people and which regulate the group action in both religious and social obligation. Longman Dictionary of contemporary English defines moral as principle or standards of good behaviour, especially in matters of sex. Moral relates to the principle of considerations of right and wrong action or good character. A man of action is moral when his behaviour as adjudged of being wrong in a given society. Agha (2003) says an action is right if it leads to physical, intellectual and spiritual development or to a more harmonious personal and social life. To be moral is to be disciplined, intelligent and sociable in the process of social living. An individual’s moral consists of his ideas of what is right or wrong, and his conviction about his responsibilities. Moral consciousness consists of system of ideas, attitudes and inner motives or control that degrees what is right or wrong.

It further explains that morality means beliefs or ideas about what is right and wrong and about how people should behave Okwueze (2003) says “morality just like ethics involves the idea of good or right conduct and it is utterly hostile to bad or wrong conduct” (p.67). A more clearly articulated set of beliefs about the nature of man, ideas about which is good, desirable, worthy of pursuit for the sake of social order and orderly co-existence is emphasized. Morality is also seen by Okwueze (2003) “as a specific form of social consciousness, of awareness of your relatedness to others without which social life would be impossible” (p.68). Atilade (2008) says morality refers to the actions, dispositions, attitudes, virtue and of life that should characterize the moral person and the society. The good, right and desirable human conduct or bad, wrong and undesirable actions are emphasized in the above meaning of morality. Ugwu (2010) describes morality as “the astuteness of one’s conduct and behaviour which enhances good conduct and fair relationship” (p.46). Morality has to do with what is good and striving to do that which is right over what is bad or wrong. Morality according to Nwachukwu (2017) has to do with attitude or behaviour of man. Attitude can be cultivated on a personal, corporate, structural or cultural sphere of life. Man’s perception, values, beliefs, life styles, cultural and religious practices that are deep-rooted and long standing could be held tenaciously and easily translated into attitude that may either enhance or impede moral development of society.

Decadence is seen as a decay or decline in moral standard. Echeta (2007) sees decadence as a temporal contrast or comparison, a body, a society or an artiste for falling away from something and better health, virtue tradition and so forth. Badijo (2004) defines decadence as “moral depravity or decay” (p.2). Oxford English Dictionary says it refers to behaviors, attitudes etc which show a faith in standards, especially in relation to moral and an interest in pleasure and employment rather than in more serious things. It describes a lack of moral and intellectual discipline. Decadence, according to potolsky, is a temporal contrast or comparison. Moral decadence according to Ehusiani (2003) is moral decay and failure to uphold sound morality. According to Muraino and Ugwumba (2014) moral decadence is the process of behaving in a way that shows low moral standards, gross reduction in the moral values among individuals or a group in a particular society. It appears to be a fall in the moral standard, deterioration, a collapse in upholding societal values, beliefs, norms and ethnical standard of group social living. It is referred to as moral misconduct within the context of education. It is a way of behaving in a way that shows low moral standards in the school. Moral decadence describes a person’s lifestyle, lack of moral and intellectual discipline and a luxurious self-indulgence of people in the society.

History of Moral Decadence in Nigeria

The history of moral decadence in Nigeria started since the pre-historic period. One school of thought says that man is a rebellious prone being. However, the magnitude or the tempo of the wrongness, bad, immoral and condemnable actions became more pronounced during and after the Nigeria-Biafra civil war. In the pre-colonial era, issues like slavery, inter- tribal wars, killing of twins and burial of kings with human beings especially their slaves indicate immoral activities. The proliferation of arms, unemployment, poverty, hunger, disease and lack of shelter led many people including youths into armed robbery, prostitution, rape, incest, stealing, and slavery.

The process of rebuilding Nigeria especially the South-Eastern states was not easy. The civil war negatively affected the value system and compounded under development, progress or backwardness of Nigeria. The general principle or idea is that it refers to the principle concerning wrong or bad behavior which affects negatively greater number of people in Nigeria in a particular place, time and situation. The government takeover of schools from the church did not help the teaching of moral instruction, religious education and moral education. The implication of the takeover of schools affected the history of moral decadence in Nigeria. Education without character was invoke where religious education was taught, the missionary schools embarked on indoctrination. The curriculum for moral education was left out and the gardening of mind of man to direct and shape man’s intercourse and conduct in good moral integrity was difficult if not impossible. The danger posed by this western education and civilization accounts for the history of moral education.

There is culture conflict between western, Christian and traditional value systems in Nigeria. The fundamental moral principles had existed since the beginning of man and comprised the doctrine of most religions. Moral education as an aspect of critical thought was not allowed to understand people, community and their relationships with others. Uche (2017) says “national moral decay in the private and public spheres of life in Nigeria has reached a deplorable condition despite increased religiosity and fattest rate of phenomenal growth in religious participation in Nigeria” (p.132).

The 1970 May/June West African School Certificate Examination marked the worst examination conducted by West African Examination Council (WAEC) in Nigeria. There was a repeat seven years later. This time, it was not cancelled, but the students were marked down. Examination leakages, malpractices, cheating in various forms and impersonation have been recurring moral issues challenging Nigeria educational system negatively. Poor funding is not left out of educational challenge.

From the foregoing, it is observed that the deplorable state of decay explains the monumental corruption, avarice, kidnapping, armed robbery, terrorism, child trafficking, child abuse, and other forms of unpatriotic activities. Issues of national interest or concern have not been seen as issues of immorality or have not been sustained due to lack of political will and instability. The complex nature of the above situation seems to compound the lack of moral fibre, attitude to economic and social issues in life.

The infiltration of Nigerian market with fake and sub-standard drugs, pornographic materials, internet and other cyber activities have added momentum to the hard and perilous times Nigeria is passing through for decades. These have brought bad names to the nation and its citizens both locally and internationally. For instance, Folaranmi (2012) says that:

Mention anything negative, corruption, violation of human right, fallen standard of education, electoral malpractices, epileptic power outage, incessant strike, unemployment, fraud, greed and the rest, Nigerian is in the fore-front. (p. vii).

The above predicament has been blamed on leadership, law enforcement agents and the populace. In the history of moral decadence in Nigeria, they portray moral decay, negative image, uncomplimentary attitude and immoral disposition of Nigerians. The high rate of unemployment, poverty, corruption and insensitivity of government gave rise and increased anomie. The culturally approved goals became meaningless. The political leadership is characterized by large scale fraud, corruption, exploitation, selfishness, avarice and other forms of bad image which had dangerously deteriorated the moral life of Nigerians. Lawal (2012) says that life expectancy seems to be decreasing because people’s life are being disposed off cheaply through different means such as armed robbers, hired assassins, kidnappers and death traps on most of our high ways.

The long military rule was another source of moral dilemma as the military joined multitude to do evil in Nigeria. Their effective occupation, institutionalized avarice, corruption, armed robbery, bad leadership, drug pushing and other vices that had cast aspersion on Nigerians as indecent, notorious and disgraceful. The same military rule and sit tight syndrome that bedeviled the socio-economic and political life in Nigeria introduced policies and programs such as ‘ethical revolution’ by former president Shehu Shagari in (1979) which was aimed at combating moral decadence in Nigeria. Former President Mohammadu Buhari introduced ‘War Against Indiscipline’ (WAI) in (1983) which tried to justify military takeover by emphasizing the eradication of the vices associated with indiscipline such as greed, dishonesty, impatience, vandalism, brutality, armed robbery, tribalism among others. National Orientation Agency (NOA) also known as Mass Mobilization for Social Justice, Self-reliance and Economic reconstruction (MAMSA) in (1991). The above programs could be seen as efforts aimed at expurgate according to Igbara and Apenda (2002) “ignorance and liberation of the Nigerian citizenry from the chain of incapacitation”. The war against corruption found unfulfilled expectation as the worst perpetrators of indiscipline and corruption in Nigeria. A follow up to these program initiatives to fight corruption in Nigeria were the Economic and Financial Crime Commission (EFCC) and the International Crime Persecussion Commission set up by former President Olusegun Obasanjo. These two bodies have been criticized as tools in the hands of former President Olusegun Obasanjo to fight his perceived enemies.

The deplorable state of decay in Nigeria probably informed late President Umaru Yaraduah to initiate rebranding Nigeria project. For evil to triumph, every God fearing man and woman must have maintained indifferent attitude to the damaged image of Nigeria. Approaching the immoral disposition from outside marked the failure hitherto recorded. The rebranding effort was short lived probably due to the demise of late President Umaru Yaraduah the initiator of rebranding project. The much needed U-turn in Nigeria’s drive towards deliberate turning away from materialism, religious belief and practices which blinded their eyes from true humanity, hope in the saving grace of God, liberation from operation and socio-economic transformation.

Causes of Moral Decadence in Nigeria

The alarming rate of moral decadence in Nigeria could be regarded as the cumulative effects of the failure of many social institutions such as the family, school, and the church in contemporary Nigeria.

Unemployment has drifted many into priesthoods without seeing it as a calling who needed to be trained. Such pastors are in the ministry because they were once jobless and needed any lucrative job to earn a living. Omonijo, Nwodo, Uche and Ezechukwu (2016) are of the view that “a pastor who see vision and predicts future events always enjoy the patronage of many Nigerians” (p.42). It may be observed that activities of such pastors are enmeshed in immorality and fake doctrines. They seem to mislead Christian members into moral activities as divine imperative. Priest craft remains a cause of moral decadence in Nigeria. Failure of pastors to punish or correct erring members for wrong doing is another cause of moral decadence in Nigeria. The elite class in the church is not readily rebuked for immorality.

In African traditional religion, the ancestors and the divinities reprove members of the society for wrong doing. They also reward them for their good and moral deeds. These contributed to moral decency of Nigerians prior to colonialism and early missionary activities in Nigeria. Today, instilling discipline is stigmatized wicked while evil practices have been condoned as a normal way of life. This makes restitution seem not to be reckoned with in the present day Christian church. Correcting one’s bad behaviour by returning what is stolen is not invoke. This sign of change does not make a person conform to the standard of God. In addition to the above causes of moral decadence, human beings are very difficult to correct or control.

Persistence of Moral Decadence

The persistence of moral decadence can be attributed to western civilization and colonization which are exemplified in western education, science and technology, foreign religion and influence. Others include Eurocentricism, priest craft, the quest for rebellion against the word of God, disobedience to parents and those in authority, lack of respect for elders, laziness, idleness, gossip and worldly pleasures account for the persistence of moral decadence in Nigeria. Other persistent factors include lack of fear of God, poverty, greed, unemployment and bad leadership qualities, human right abuses, lack of respect for sanctity of life, get rich quick syndrome and insensitivity to the various forms of social, economic and spiritual decay of the day are not left out of the persistence of moral decadence in Nigeria.

Pluralism calls for the persistence of moral decadence in Nigeria. The earliest Nigerian society was monolithic and whatever occupied the minds of Nigerians from different ethnic extractions was limited and easy for the church to monitor. This period witnessed no telephone, television, no computer and no internet facilities. However, with the introduction and commercialization of computer-internet, the socio-economic framework changed. The attention of Nigerians became diverted from traditional value system to the computer-internet which brought about divided interest in the vices that violated societal norms and values. This violation has not only persisted but it has eroded the moral values, cultural values and are responsible for the persistence of the moral decadence in Nigeria.

Lack of strong moral education program under the general studies unit of Nigeria University and tertiary education programs explains another persistent factor of moral decadence in Nigeria. There is need to sustain the moral values at primary, secondary and tertiary levels of our educational system. The family system in Nigeria has been bedeviled by polygamy, divorce, separation, unemployment, poverty, disease, lack of shelter and illiteracy. The family which is the basic primary, social, economic and political units and agent of socialization has not been effective in instilling good moral values in children and wards. Anofienm (2007) says “parents with sound moral and ethical sanctity are no longer available like in the traditional society, hence moral decadent children with little or no regard with societal norms and values” (p.1). Similarly, there has been concentration on formal education without a corresponding effort in moral education at family level. This error is responsible for the persistence of moral decadence. Making the family the bedrock of sound moral upbringing will reduce to the barest minimum the persistence of moral decadence in Nigeria. Aumal (2015) maintains that when those children move from home to educational institution, they become worst due to the current state of education in the country.

As a follow up to the family aiding the persistence of moral decadence, the role of parents and guardians with strong moral foundation in order to safeguard acceptable moral standard need not to be overemphasized. The economic challenges seem to weaken parents’ mandate in the moral upbringing of their children and wards in Nigeria. The difficulty in gardening the mind as a way forward towards Nigeria’s dignity explains the persistence of moral decadence in Nigeria.

Moral values are expected to be inculcated forcefully but Naija Church News says the reverse is the case. Many strange practices and teachings are subject of orchestrated arguments. Similarly, Eyoboka (2004) argues that most Pentecostal churches have not come out to condemn immorality, rather, they provide comfort zone for moral decadence in all ramification. The manifestation of moral decadence could be found in indecent dressing and such attraction is one of the breeding grounds for moral decadence.

The Concept of Moral Education

Moral education is difficult to define. The reason is not far from the emphasis on religious education, character education, moral instruction, civic education, character training, education without character and moral studies. Another difficulty stems from seeing moral education as two concepts such as moral and education rather than one-moral education. Defining them separately does not help in giving the meaning of moral education. Other scholars have given moral education such names as learning without character, moral indecency, churches without moral integrity and indecent activities. Others include moral re-awakening and value education.

In spite of the above difficulties in conceptual clarification, a number of inroads have been made in gaining better view of moral education based on contemporary scholarship. Nwodo (2016) says “moral education is a process by which principles of right and wrong are being instilled in the child/individual” (p.2). It explains the moral dimensions of educational theory and practice. As a follow up to this process, Obiano 2016 maintains that:

Parents and guardians leave the house early in search of the means of survival and come back late tired, they abandon their responsibilities to outsiders and technological devices. The results are bad habits learned from television, films, video games, telephones, internet and other social networks. These are expressed in the forms of indecent dressing, permissive lifestyle, wild partying and drug abuse. It gives rise to armed robbery, cultism, 419, prostitution, abortion, child trafficking and abuse. (P.11)

Emenusiobi (2017) in an x-ray of academic dishonesty which distorts the dignity of the human person, defines moral education as “helping children acquire those virtues or moral habits that will help them individually live good lives and at the same time become productive, contributive members of their communities”. (p.14). This definition seems to emphasize the role of moral education rather than the meaning. Uche and Nwodo (2016) explain moral education as character education based on cultural values such as respect for elders, honesty, justice, hard work, loyalty, patience etc. (p.123). Eche and Amakiri(2016) see moral education as “the preparation, leading out, bringing out, exploiting, exhibiting or displaying the moral qualities or context of man for the purposes of survival” (p.24). According to Ziebertz and Roebben (2009) “moral education is an initiative and communicative constitution by which the education requires dynamic and effective moral development” (p.55). Nduka (1983) asserts that “moral education involves not only the teaching, learning and other processes whereby values, rules, principles, ideas, habits and attitudes are inculcated but also the taking of adequate educational steps supplemented with appropriate institutional arrangement to promote moral growth along the developmental continum” (p.25). This is a descriptive rather than a definitive moral education. Nduka is not alone. Nsirim (2006) defines moral education as the process whereby man is being helped to form good habits, develop character, imbibe useful experience and pursue skills and capabilities that enable him to lead functional and harmonious moral life as a member of a social group or society.

Obiano (2016) sees moral education as tending to place value of education on studying and discovering the creator and creations. It is the basis of general education which inculcates the teaching of moral values in children and young people. This meaning is descriptive and needed to be seen as efforts aimed at addressing those challenges that confront stakeholders in the upbringing, education of the family, including the complex problems faced in the harmonious, troubled or failed families.

Dike (2007) claims that corruption drives and shapes social values in Nigeria and called for “values education” which involves “educating for character” and for good “moral values” to be institutionally adopted as a way of growing citizens that will effectively contribute to national development. Obioma (2016) gives an alternative name to moral education. Value education is suggested to mean the teaching of respect, responsibility and other values to the citizens for good character development.

Setbacks to Moral Education

There are setbacks to moral education in Nigeria. These setbacks are primarily traceable to moral decadence in Nigeria. Moral decadence in these analyses of setbacks will be interchangeably used by learning without character, moral indecency, churches without moral integrity, indecent activities because they are anomic, conflicting and negate acceptable goals by the members of the society. It is characterized by behaviours, actions, attitudes and opinions that are considered by most members and social group not right and thereby unacceptable, wrong and retrogressive. It is like immorality whose set of ideas put forward by any group are grossly unacceptable because they impact negatively on people, institutions and relationships in Nigeria.

Moral decadence does not help Nigerians distinguish between wrong from right. It is not in our norm to promote acts of disrespect, insubordination, fear, tension, laziness, and idleness. These acts imply a breakdown of moral values which have far-reaching moral, social, religious, economic and political implications. It has become complicated primarily because of the greater mixing of cultures and religions. Each has its own cultural ideas about evil. Generally speaking, falling from a higher standard of social living to a lower state in morals explains the personal trait which implies diminishing in the moral values among Nigerians.

It is also called moral misconduct which shows poor moral standards prevalent in educational system such as sexual abuse, indecent dressing, rape, cultism, examination malpractice, armed robbery and other anti- social behaviours. Moral decadence describes an erosion of professional ethics such as hypothetical oath taken by medical doctors. Similarly, societies that nurture individual and collective greed is generally disliked and accused of decadence. It is a deviation from the functional value system of the Nigerian society.

The Impact of Islamic Education on Moral Decadence

Islam as a religion has its fixed values and standardised moral ethics that firmly established in the Quran and authentic Sunnah. As a result, social ills in Islam are uniform to all Muslims irrespective of their race, geographical location, or their levels of development and period. The word "akhlaq" in Islam is a common term encompassing good and bad morals. Thus, Muslim scholars relying on the Islamic rule of law – Shariah – and intellect categorised human behaviour into two, vis-à-vis; praise-worthy behaviours (Akhlaq mahmudah), which lead to immediate and eternal happiness. The second type is blame-worthy behaviours (as akhlaq mazmumah), which encompasses all immoral acts that will lead the perpetrator to destruction here and the hereafter (Abdullah, 2007). The social ills perspective of the sociologists can be grouped under this category. It is however important to emphasise that the sociological view of what constitute social ills is only based on people's intellect and consensus while the Islamic teaching is Devine, that is, Shariah compliant (Salim & Abdullah, 2013). The term Ahklaq (morality) has been defined by Islamic scholars in various ways; however, this study adopts the Qur‘an definition of the term. According to Miskawaih, character is a state of mind, which allows an individual to perform some actions without any deliberation or reflection (Ansari, 2007). The Arabic term ahklaq (pl.)/khulq (s.) is mentioned in various parts of the Quran, Allah the Exalted says; "And indeed, you are of a great moral character" (Surah al-Qalam, 68:4). In the above verse, the word khulq implies particular inborn human traits, which constitute the most excellent character. In Islam,morality is universal and all-encompassing, vis-à-vis politics, economics, education, and social on the basis of establishing and maintaining smooth relationships with the Creator and other creatures (Abdullah, 2007). Islam preaches and emphasises the inculcation of morals in the consciousness of individuals. Allah the Exalted praised His Noble Prophet in the Quran thus: "And indeed, you are of a great moral character." (Surah al-Qalam, 68:4). Allah the Almighty made excellent moral the pathway to achieving the highest pedestal of Paradise. He the Almighty says in Surah Al-Imran 3:133- 134 "And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous. Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good." The Quran further states (Quran Surat Fussilat 41:34-35) "And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. The Prophet (pbuh) too emphasized good moral when he said "Fear Allah whereever you may be and follow the bad deeds with good deeds and treat people with good morals" (narrated by al-Tirmizi). By implication, it is incumbent upon all Muslims to adapt good morals in their dealings and emulate the Prophet (peace be upon him) who was endowed with the highest moral standards. The Prophet (PBUH) was reported in an Hadith related on the authority of Abu Hurairah to have said in response to a question that "fear of Allah the Almighty and good conduct will mostly lead people to Paradise‖ (narrated by alTermizi). In a narration by Abu Hurairah, the Prophet (PBUH) said "the most perfect of all the believers is the one with the best morals" (narrated by Abu Daud). Jabir also narrated that the Prophet (PBUH) said that "the most beloved and nearest amongst you to me on the Day of Judgment, is the one with the best moral" (narrated by al-Tirmizi). Furthermore, the term Islam has two connotative meaning: submission to God and peace. This submission needs a completely conscious and enthusiastic effort to surrender to the Creator. One must not just consciously but also conscientiously surrender him/herself to Allah‘s service. This implies that one must act within the dictates of Allah and the teachings of Prophet Muhammad (PBUH). ―In Islam we find such comprehensive moral guidance as can ensure our progress to the highest pinnacle in every sphere of human life and activity. Islam gives us basic moral norms and values to guide and control the entire gamut of man's life. It gives a comprehensive code of behaviour for the individual and shows him the way to the highest possible moral excellence and also gives ethical principles on which the edifice of a truly righteous society can be raised and which, if accepted as the basis of individual and collective conduct, can save human life from the chaos and anarchy that have overtaken it today (Ahmed, 2007).‖ Islam from inception has been very concerned with issues relating to human rights. Privacy, dignity, freedom, and equality among human beings are adequately protected in Islam. Islam has the dominant traits of morality that is superior to any other religion globally, as it holds an all-encompassing code of conduct. Ahmed (2007); Ansari (2007) claim that Islam purifies and improves not only the intrinsic but also the extrinsic human character within a self-sufficing path of culture and a social system of wellarticulated features. It preaches the principles of morality towards Allah as well as towards fellow beings, and even towards the animals. Islam completely and efficiently coordinates both the material and spiritual aspects of human endeavours, establishes a realistic code and commands righteousness well within the sphere of practicability. It encourages every thought and action most suitable for the survival and peaceful coexistence of human. Morality and belief are inseparable as each is dependent on the other belief is proved to be the power of conviction that made man to obey his Lord‘s commandments, encourage him to achieve high moral attributes and to become absolutely good in both mind and actions. Thus, a clear manifestation of the strength of one‘s faith as opined by Mairo (2011) depend upon his good moral etiquette, as bad behaviour interpreted one‘s weakness of faith or lack of it as a whole. In a Hadith from Abu Hurairah, the Prophet (SAW) is reported to have said: The best of the believers is their most perfect in moral character!

2.2 THEORETICAL FRAMEWORK

The Anomie Theory

The theoretical framework as a treatise anchoring the study adopted anomie. It is imperative in examining the ways moral decadence remains setback to moral education in Nigeria. The above social paradigm is statement on how and why certain facts on social life issues are illustrated for proper understanding of social and moral ideas affecting humanity.

Anomie illustrates the active roles of deviant behaviour in criminality. Merton (1957) focuses mainly on the “broad patterns of norm-violating behaviour rather than in the behaviour of individual deviant” (P. 132). The strive for success is not always easy and the need for people to better themselves, culture, goals and institutional norms as objectives held out as legitimate or desirable for the members of a society to achieve success of same sort led to institutional means or legitimate ways to reach those goals as against the frustration, confusion and wrong they feel when access to legitimate means are blocked. This inconsistency leads to what Merton (1969) calls anomie – a state of normlessness.

Anomie as a social theory was used by Emile Durkheim (1933) to describe the loss of direction felt in the society when social control of individual behaviour becomes ineffective especially during a period of profound social change and disorder which may create a bewildering sense of not belonging, dominating, sometimes threatening and oppressive.

Anomie is considered very relevant because of its impact on reviving the moral conscience of Nigerians whose decadent behaviour constitutes setbacks to moral education in Nigeria. Uche (2016) sees anomie as a situation where anything goes, probably due to the fact that norms no longer direct behaviour and deviance is grossly encouraged. Haralambos and Holborn and Heald (2008) say that anomie can result from changes in society which disrupt existing relationships and bring existing values into question. Moral revival can control the tide of moral decadence. If the prescribed cultural norms and values are adhered to, anomie which describes the loss of direction in the society would become effective, orderly, and address the identifiable gaps which do not hitherto encourage individual behaviour, the rule of law, justice, transparency, equity and filial bond in maintaining and sustaining high moral standard in socio-economic and political life in Nigeria.

Situated learning theory and community of practice

“Situated learning theory” and “community of practice” draw many of the ideas of the learning theories considered above. They are developed by Jean Lave and Etienne Wenger. Situated learning theory recognizes that there is no learning which is not situated, and emphasizes the relational and negotiated character of knowledge and learning as well as the engaged nature of learning activity for the individuals involved. According to the theory, it is within communities that learning occurs most effectively. Interactions taking place within a community of practice – e.g. cooperation, problem solving, building trust, understanding and relations – have the potential to foster community social capital that enhances the community members’ well-being. Thomas Sergiovanni reinforces the idea that learning is most effective when it takes place in communities. He argues that academic and social outcomes will improve only when classrooms become learning communities, and teaching becomes learner-centered. Communities of practice are of course not confined to schools but cover other settings such as workplace and organizations.

2.3 EMPIRICAL REVIEW

Umam, & Muhid (2020) researched on “the Challenge of Moral Decadence Perspectives on the Study of Al-Arba‘in An-Nawawiyah Hadith. The study emphasised that the phenomenon of moral decadence is a topic that never dims. Like an endless sea, problem after problems related to the moral decline of the nation's children continues to roll over time. Religious education has an important role in overcoming moral problems that never end. Hadith as the basis of the second Islamic law certainly has a very basic position in Islamic education. Among the thousands of hadiths in the Islamic books, there are 40 hadith selected by Imam Nawawi, then collected in a book called al-arbain al-nawawiyah. The book al-arbain al-nawawiyah received an extraordinary reception from all corners of the world, even the book became a mandatory lesson in Indonesian Islamic Boarding Schools in general. The development of the times brought its challenges in moral matters, especially for the millennial generation. Presumably, the actualization and contextualization of moral values in the book needs to be done. So that found moral values that are relevant to the times. In the end, moral values can easily be understood and practiced. And after researching the study of literature from various related references, the authors find that there are moral values that are relevant for overcoming the problem of decadence that is increasingly afflicting. So it is proper for moral studies to be found in the book of al-arbain al-nawawiyah to be studied not only in pesantren but also in other formal and informal institutions.

Nuriman & Fauzan (2017) also researched on “The Influence of Islamic Moral Values on the Students’ Behavior in Aceh. This study shows the influence and relationship of Islamic moral values to the students’ behavior in Aceh Province. Learning Objects are the moral values of Islam achieved in learning in high school and vocational institutions that are assumed to affect the students’ behavior. The quantitative methods used in this study and was running by SPSS program. Data analysis using MRPI Likert Scale instrument. The data were taken from the students in the school totaling of 191 samples. The t-test and r test are used to analyze data from this research sample. The study found that Islamic moral values significantly correlated with the behavioral student at the level; [r (98) = 2.186 P <0.05]. The mean difference

scores is 4.7 percent at the level (eta2 = 0.0047) and it was explained by the mean score at the rate (48.05: 5.56), and the student behavior is described with the average score (45.7: 5.12). In which a relational to behavioral variables (Y) with horizontal and vertical Islamic moral values (X1 and X2). This findings represented by multiple regression test (r) which score of 12.28 percent. Therefore, the study found significant differences between male and female student and positively related to student behavior. These findings have explained the pattern of relationships and the influence of moral values on students and implications for future research practice due to Islamic moral values and behaviral students.