CHILD UPBRINGING AND MORAL TRAINNING AMONG MUSLIMS IN ANKPA,
OLAMABORO AND OMALA FEDERAL CONSTITUENCY
KOGI STATE, NIGERIA
BY
1 ABDUL AZEEZ BADMUS N.O. (PhD)
Department of Arabic and Islāmic Studies,
Faculty of Arts and Humanities,
Prince Abubakar Audu University, Anyigba, Kogi State, Nigeria
2 DR. SAAD MURTALA
Department of Arabic and Islāmic Studies,
Faculty of Arts and Humanities,
Prince Abubakar Audu University, Anyigba, Kogi State, Nigeria
3 IDRI SANUSI
Department of Arabic and Islāmic Studies,
Faculty of Arts and Humanities,
Prince Abubakar Audu University, Anyigba, Kogi State, Nigeria
ABSTRACT
The importance of child upbringing and moral training among Muslims and in any human society cannot be overemphasized. This research is an attempt to study the issue of child moral upbringing in the area of its scope, the area that is believed that no researcher has ever attempted to study. This study applied empirical method of research based on the instrument used to collect data. The instrument used for data collection was a questionnaire which was distributed to the respondents in the study area. A total of 150 copies were distributed to the respondents with hundred percent retrieval rate. Findings of the study showed that there is existence of challenges facing parent in child upbringing in the study areas among which are peer group influence, personality factor, health issues and social media influence. The research recommends that parents as well shareholders in the area of child upbringing should try to imbibe children with the virtues of good company and teach them the negative effective of bad company using the Islamic methods of child upbringing.
Introduction
The religion of Islam gives much more importance to the upbringing and grooming of children because children of today will form a social system tomorrow. Any imperfection in upbringing and grooming of children will have adverse effect on the society in future. It is most essential that children must be brought up on the most perfect mode to have a better and positive society. Islam guides us very explicitly on the directives to be followed to have a better and positive society.
But despite of that, the rate of child delinquency the area of our study, it is unhealthy for the aims and objectives of an ideal society. The role of the homes, individuals, organizations, Public, and private schools in handling this moral obligation need to be studied.
Theoretical of Framework Analysis: Virtue Theory
Virtue theory says that the right, thing to do in a given situation is what a good or virtuous person would do. Intuitively, this is an appealing idea: most, perhaps all, of us want to be good people, so doing what a good person would do does seem to capture what we aim for when faced with a moral decision. Perhaps the most influential virtue theory was developed by Aristotle in the Nichomachean Ethics.
Aristotle claims that what is distinctive about human beings is our ability to reason and to live in accordance with reason. Therefore, good human beings live and act in accordance with reason and can be described as existing in a state of eudaimonia.
The ideal of living in accordance with reason and virtue intuitively sounds right, but more can be said to make this relevant to medicine. Aristotle says the following:
“…..the good—the doing well—of a flute player, a sculptor or any practitioner of a skill, or generally whatever has some characteristic activity or action is thought to lie in it and has some characteristic activity or action.
The core function of medicine is to improve the well-being of patients. Working toward the patient’s good requires a broad range of skills as well as concern for the autonomy and welfare of the patient, good physicians are physicians who do this well.
Therefore, the function of medicine implies a number of virtues and skills that will be mastered by a good physician.
Aristotle argued that the right action is the action that would be performed in that particular ‘situation by a virtuous person. (Aristotle thinks that part of acting virtuously is having the right kind of emotional reaction and to the right kind level at a particular kind of situation.); how does a virtuous physician know that this is the right thing to do? The virtue theorist’s response will be that virtuous physicians have, via a process of education and habitation developed a character that enables them to judge that this is the kind of situation in which they should help.
While this might fit with the way in which we model the moral behaviour of those that we admire, how can we know that their habituated judgments and predispositions are right? Though in Islam most of moral issues are based on revelation from the Qur’an and the teachings of the Prophet SAW but reason plays an important role as well. In the upbringing of children in an Islamic setup or community Islam allows what reason approved so long as it does not in contradiction with the teachings of both the Qur’an and Hadith. So the virtue theory could be used in the study of the child moral upbringing in the area of this study.
Review of Relate Literature
Nkechi C. Njoku, 2017, citing Norman (1973) defines morality to have been derived from Latin plural mores meaning manners or morals. The word moral is used to connote code of conducts in a society or within a sub group (Norman, 1973). Morality in a literary term involves a pursuit of good life. Morals could be viewed as actions and inactions that could guide man to relate well with each other in a given society. Moral education or instruction is one of the operational subjects in Nigeria primary and secondary schools. It is an aspect of study that deals with how we ought to live as moral agents in society.
Moral instruction could be described as values, norms and knowledge systematically selected and presented to learners to enable them function effectively in society. Moral instruction according to Olcoli (1996) refers to chains of organized knowledge which were derived from a given religion to help man achieve his personal measure of insight into the system of the universe. Oxford advanced learners dictionary 6th edition viewed moral, instruction as an intellectual way of presenting moral values to learners or an attempt made by teachers to develop moral autonomy in a child through a systematic breeding of the mind.
Smetana, Jambon, and Ball couch it in terms of “early childhood,” which includes 3-year-olds, as well as those of somewhat later ages. Perhaps because of their empha-sis on morality in relation to groups, Killen, Ellenbaas, and Rizzo also consider some-what older ages (say 5—7 years) as part of early childhood.
Tomasello takes the most clear-cut position on age, in proposing that there is a fundamental transition to moral functioning from 2 to 3 years of age when children shift from “prosocial beings to moral beings.”
Elliot Turiel (297) is of the view that in spite of these differences in emphases on how early is early in the emergence ’of morality, there is a consensus and a good deal of evidence presented that it: emerges early in life – earlier than previously thought in moral formulations.
Islamic Dictates on Moral and Child Upbringing
Islam establishes a legal framework, and embodies a code of ethics, designed to protect the rights of an individual including his or her right to live in a secure society. For children, security is of the upmost importance. The rights of a child begin even before birth; in fact they begin before conception. The Qur’an and the authentic traditions of Prophet Muhammad make it clear that two people should not enter into a marriage carelessly. A great deal of thought and preparation is necessary before man and woman commit to each other and to the family that may result from their union.
Prophet Muhammad was heard to have said:
“A woman may be married for four reasons: her wealth, her lineage, her beauty, and her religious commitment. Marry the one who is religiously committed.”
If a man and a woman have both dedicated their lives to worshipping and pleasing their Creator then the rights of any children they may have are automatically guaranteed. Worshipping God means obeying His commandments and His commandments include securing the rights of the child. By marrying rather than having an illicit relationship the couple has already begun to secure the rights of their future children. A child has the right to know and understand his or her lineage.
Once a child is conceived, it has the right to life. The Qur’an makes it very clear that all life is sacred. It is never permissible to terminate a pregnancy because one fears being unable to financially support a child or another child. It is God, who is the Provider and Sustainer of all life.
۞قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّكُمۡ عَلَيۡكُمۡۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗاۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُم مِّنۡ إِمۡلَٰقٖ نَّحۡنُ نَرۡزُقُكُمۡ وَإِيَّاهُمۡۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ ١٥١
151. Say: Come I will recite what your Lord has forbidden to you– (remember) that you do not associate anything with Him and show kindness to your parents, and do not slay your children for (fear of) poverty– We provide for you and for them– and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has forbidden except for the requirements of justice; this He has enjoined you with that you may understand.
When making a decision to terminate a pregnancy it is important to remember that having a child is a blessing from God and all such blessings should be accepted with joy and gratitude. There are many people in the world today who are not able to have children, therefore when God blesses a family with one, it should be a cause for celebration and happiness. However, children are not toys or possessions. With them comes great responsibility.
The Qur’an and the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, speak clearly about the responsibility that comes with raising a child. It is an obligation upon the believers to raise and care for children by bringing them up as moral, righteous human beings. Secure in the knowledge that they are valued members of the human race, and their particular families. Neglecting this duty could potentially lead a person away from the path of righteousness and away from God.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ قُوٓاْ أَنفُسَكُمۡ وَأَهۡلِيكُمۡ نَارٗا وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُ عَلَيۡهَا مَلَٰٓئِكَةٌ غِلَاظٞ شِدَادٞ لَّا يَعۡصُونَ ٱللَّهَ مَآ أَمَرَهُمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ ٦
6. O you who believe! save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded.
Prophet Muhammad said, “Each of you is a shepherd and each of you is responsible for his flock. The ruler is a shepherd and is responsible for his flock. A man is the shepherd of his family and is responsible for his flock. A woman is the shepherd of her husband’s household and is responsible for her flock” (Bukhari and Muslim)
Caring for and raising children in the proper manner is a duty on parents and it is not always easy. In fact, God reminds us in the Qur’an that children may even be a great trial for their parents. The triumphs and tribulations of life are a test and children are no exception. They can bring great joy and at times they can bring great sadness as well. God in His infinite wisdom never leaves a human being alone and unable to face all of life’s trials.
إِنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞۚ وَٱللَّهُ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ ١٥
15. Your possessions and your children are only a trial, and Allah it is with Whom is a great reward.
Following the teachings of Islam enables a believer to face all life events including the trials the tribulations and the triumphs. The correct Islamic advice for raising and rearing children covers all aspects of life. Just like Islam itself, it is holistic advice. Physical, emotional, and spiritual wellbeing are all of equal importance. It is interesting to note that Islam has always covered the rights of children. The Islamic view of childhood states that it is a unique period in an individual’s life (Gil’adi, 1992).
Research Methodology
This chapter is presented and discussed under the following subheadings. Research design, Area of the study, Population of the study, sample and sampling technique, method of data collection, instrument for data collection, validity and reliability of the instrument, administration of the instrument and method of data analysis.
Research Design
Survey research design was adopted for the study to obtain valuable information from the respondents on child upbringing and moral training among Muslims in Ankpa, Olamaboro and Omala federal constituency. Tull and Album (78) define survey research as the systematic gathering of information’s from respondent for the purpose of understanding and/or predicting some aspects of the behaviour of the population of interest. Asemah, Gujbawu, Ekhareato and Okpanachi, (34) opined that survey research method is the most popular technique of data collection. Based on the above advantage, the researcher adopted survey method. The survey method is used due to the nature of the study and the large population to be dealt with. A researcher who employs this method therefore, goes into the field and selects samples out of the entire population. It was based on this that the researcher adopts survey research design.
Description of Study Areas
The study area focused on Ankpa, Olamaboro and Omala federal constituency. Ankpa local government is situated in the eastern senatorial district of Kogi State. Ankpa is a Local Government Area in Kogi State, Nigeria. Its headquarters are in the town of Ankpa on the A233 highway in the west of the area at7°22′14″N 7°37′31″E. It has an area of 1,200 km² and a population of 267,353 at the 2006 census. By 2016, the population had swelled to 359,300. Ankpa Local Government Area is mainly populated with Igala speaking people whose major occupation is farming with few traders and some civil servants. The Local Government shared boundaries with Dekina, Olamaboro and Omala among others.
Olamaboro is a Local Government Area in the southeast of Kogi State, Nigeria, bordering Enugu State and Benue State. Its headquarters are in the town of Okpo. Just like Ankpa local government, Olamaboro local government is also dominated by the Igala speaking people who are mostly farmers, civil servants and few traders.
On the other hand, Omala is a Local Government Area in Kogi State, Nigeria bounded in the north by the Benue River. Its headquarters are in the town of Abejukolo in the north of the area at7°43′N 7°33′E. The northeasterly line of equal latitude and longitude passes through the southeast of the LGA.
Population of the Study
The population of the study consists of all the inhabitants of the three study area which are Ankpa, Olamaboro and Omala local government area of Kogi State. As at the time of this study, Ankpa local government has a total population of 359,300, Olamaboro local government has 213,900 while Omala has a total of 145,700
Sample and Sampling Technique
Simple random sampling technique was used. For the purpose of this study, 150 respondents were selected in all as the sample size for the study. This is done through convenient sampling. The researcher selected 50 respondents each from the three local government area in Kogi State making a sample size of 150 respondents.
Instrument for Data Collection
The instrument for this study was a questionnaire. The questionnaire was designed according to the contents in the research questions to solicit information from the respondents on the topic under investigation. The instrument is divided into two sections in which section A focused on the socio-demographic characteristics of respondents while section B focused on the questions relating to the researcher questions raised in chapter one of this study.
Method of Data Collection and Analysis
To ensure effective distribution of the questionnaires the researcher employed the use of direct administration to the sampled population. The researcher traveled to each of the local government and selected 10 communities each from each of the local government. In each community, 5 households were picked to be distributed the instrument used for the study.
The researchers used simple percentage in analyzing the data collected from the respondents. The data were presented in frequency tables and percentages.
Data were analyzed in frequency tables and percentages with the aid of Statistical Package for the Social Sciences (SPSS). A total of one hundred and fifty (150) copies of questionnaire were distributed and all of it were adequately filled and returned.
Descriptive survey research design was adopted for the study and the sources of data fell into two categories which are primary and secondary. Primary source was gotten through the use of questionnaire and interview while secondary source was gotten through newspaper publication, magazines, journals and textbooks. Every questionnaire is written down in English for data collection where necessary. The initial data collection was through personal approach on the subject matters and experts in the area of concern.
Data Presentation
Section A: Socio-characteristics of Respondents
TABLE 1. Gender
| Gender | Frequency | Percentage |
| Male | 42 | 31.3 |
| Female | 108 | 68.7 |
| Total | 150 | 100 |
The table above shows the sex distribution of respondents. 42 of them which represent 31.3 percent are males while 108 of the respondents are females. The implication of this is that majority of the respondents are females. This is because the study focuses majorly on how mass media has affected Muslim women (House wife) in Igala land
TABLE 2: Marital status of respondents
| Marital status | Frequency | Percentage | ||
| Married | 92 | 61.3 | ||
| Single | 50 | 33.3 | ||
| Divorced | 8 | 5.3 | ||
| Others (specify) | – | -% | ||
| Total | 150 | 100 | ||
From the above table, it shows that 92 respondents are married, 50 respondents are single while 8 of them are divorced. It could be observed that majority of the respondents are married.
Table 3: Age distribution of respondents
| Age range | Frequency | Percentage | |
| 15-20 | 7 | 4.7 | |
| 20-25 | 42 | 28 | |
| 25-30 | 44 | 29.3 | |
| 30-35 | 20 | 13.3 | |
| 35-40 | 22 | 14.7 | |
| 40 and above | 15 | 10 | |
| Total | 150 | 100 | |
From the table, 7 respondents fall within the age range of 15-20, 42 respondents fall within 20-25, 44 of them falls within 25-30. 20 respondents fall within 30-35, 22 respondents fall within 35-40 while 15 respondents re 40 years and above. The implication of this finding is that majority of the respondents fall within the age range of 20-30 years of age. This age range is considered the apex age of most women and many of the youths engage in mass media activities especially through the internet falls within this age rang
Table 4: Religion
| Religion | Frequency | Percentage |
| Islam | 135 | 90 |
| Others | 15 | 10 |
| Total | 150 | 100 |
The table above shows the religious affiliation of respondents. 135 of them which represent 90 percent are Muslims while 15 of the respondents falls into other religions. The implication of this is that majority of the respondents practices Islam as a religion. This is because the study focuses majorly on how mass media has affected Muslims especially the women in Igala land.
Table 5: State of Origin
| State | Frequency | Percentage |
| Kogi | 150 | 150 |
| Others | 0 | 0 |
| Total | 150 | 100 |
The table above shows the state of Origin of respondents. 150 of them which represent 150 percent were Kogites in origin while none of them comes from other states. The implication of this is that all of the respondents are indigene of Kogi State and it will help give a concise and precise response on how mass media has affected Muslim women in Igala land.
Table 6: Local Government
| Gender | Frequency | Percentage |
| Ankpa | 50 | 33.3 |
| Olamaboro | 50 | 33.3 |
| Omala | 50 | 33.4 |
| Total | 150 | 100 |
From the table, which represent the local government of the respondents, it can be observed that 50 respondents are from Ankpa, 50 respondents came from Olamaboro and 50 respondents from Omala local government.
Section B:
| Table 7: Do you agree to the existence of challenges facing parent in child upbringing in your local government? | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Strongly Agree | 67 | 44.7 | 44.7 | 44.6 | |
| Agree | 28 | 18.7 | 18.7 | 18.6 | |
| Disagree | 41 | 27.3 | 27.3 | 27.3 | |
| Strongly Disagree | 14 | 9.3 | 9.3 | 9.3 | |
| Total | 150 | 100.0 | 100.0 | 99.8 | |
From the table above which shows respondents view on whether there is existence of challenges facing parent in child upbringing, it was discovered that 67 respondents strongly agreed, 28 respondents agreed, 41 respondents disagreed while 14 respondents strongly disagreed. The implication of this is that majority of the respondents to the above issue supported the opinion that there is existence of challenges facing parent in child upbringing.
| Table 8: What are the major challenges confronting parents in child upbringing in your local government | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Peer group influence | 58 | 38.7 | 38.7 | 38.7 | |
| Personality factor | 38 | 25.3 | 25.3 | 25.3 | |
| Health | 27 | 18.0 | 18.0 | 18.0 | |
| Social Media | 27 | 18.0 | 18.0 | 18.0 | |
| Total | 150 | 100.0 | 100.0 | 99.7 | |
In the above table, it focus on respondents perception on the major challenges confronting parents in child upbringing in the study area, it was discovered that 58 respondents supported the opinion that peer group influences is one of the challenges confronting parents in child upbringing, 38 respondents supported personality factor, 27 respondents are of the opinion that health is a challenge while 27 respondents supported social media influence. This implies that all of the above listed points are some of the challenges confronting parents in child upbringing in the study area. However, the most supported one is peer group influence. This is because parent’s effort is usually denied and becomes effortless when they are being influences by their peers in the area.
| Table 9: Is there any effort put in place in your area towards the moral upbringing of Muslim children | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Strongly Agree | 67 | 44.7 | 44.7 | 44.7 | |
| Agree | 28 | 18.7 | 18.7 | 18.3 | |
| Disagree | 41 | 27.3 | 27.3 | 27.3 | |
| Strongly Disagree | 14 | 9.3 | 9.3 | 9.3 | |
| Total | 150 | 100.0 | 100.0 | 99.6 | |
From table 9 above which indicate the respondents’ perception on whether there are effort put in place towards moral upbringing, it was discovered that 67 respondents strongly agreed, 28 respondents agreed, 41 respondents disagreed while 14 respondents strongly disagreed. This implication is that majority of the respondents supported the opinion that there are efforts towards solving issues relating to moral upbringing.
| Table 10: What are the efforts put in place in the area of study towards the moral upbringing of Muslim children? | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Good parenting | 46 | 30.7 | 30.7 | 30.7 | |
| Establishment of standard Islamic Schools | 54 | 36.0 | 36.0 | 36.0 | |
| Teaching the love of the Prophet | 31 | 20.7 | 20.7 | 20.7 | |
| Improvement in the Curriculum of Islamic Education | 19 | 12.7 | 12.7 | 12.7 | |
| Total | 150 | 100.0 | 100.0 | 100 | |
The items in table 10 shows respondents perception on the efforts put in place in the study area towards moral upbringing of Muslim children, it was discovered that 46 respondents supported that good parenting is one of the effort put in place in the study area towards moral upbringing of Muslim children, 54 respondents supported the establishment of standard Islamic Schools, 31 respondents are of the opinion that teaching the love of the prophet will help in moral upbringing of Muslim children and 19 respondents went for improvement in the curriculum of Islamic education. This implies that among the points listed above, establishment of standard Islamic Schools will go a long way towards moral upbringing of Islamic children in the area.
| Table 11: Do you agree that Islam has a modus operandi for the moral upbringing of children? | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Strongly Agree | 40 | 26.7 | 26.7 | 26.7 | |
| Agree | 45 | 30.0 | 30.0 | 30.0 | |
| Disagree | 43 | 28.7 | 28.7 | 28.7 | |
| Strongly Disagree | 22 | 14.7 | 14.7 | 14.7 | |
| Total | 150 | 100.0 | 100.0 | 100 | |
From the above table which shows respondents perception on the assumption that Islam has a Modus operandi for the moral upbringing of Children, it was discovered that 40 respondents strongly agreed, 45 respondents agreed, 43 respondents disagreed while 22 respondents strongly disagreed. The implication of this is that majority of the respondents agreed to the assumption that there is the provision of Modus operandi in Islam towards moral upbringing of Children.
| Table 12: What is the Islamic modus operandi for the moral upbringing of children? | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Teaching love of Allah and His Messenger | 69 | 46.0 | 46.0 | 46.0 | |
| Love of brotherhood | 39 | 26.0 | 26.0 | 26.0 | |
| Creating time for the children | 22 | 14.7 | 14.7 | 14.7 | |
| Serving as good example for the children | 20 | 13.3 | 13.3 | 13.3 | |
| Total | 150 | 100.0 | 100.0 | 100 | |
From the table above which shows respondents view on the Islamic Modus operandi on the moral upbringing of Children, it was discovered that 69 respondents supported the opinion that teaching love of Allah and His messenger is one of the modus operandi of Islam in child moral upbringing, 39 respondents supported instilling love of brotherhood, 22 respondents supported creating time for the children and 20 respondents supported serving as good example for the children to emulate. By implication, it can be deduce that majority of the respondents supported the opinion that teaching love of Allah and His messenger is the most common modus operandi of Islam in child upbringing.
| Table 13: Does home play any role in the moral upbringing of children in a Muslim society | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Strongly Agree | 67 | 44.7 | 44.7 | 44.7 | |
| Agree | 28 | 18.7 | 18.7 | 18.7 | |
| Disagree | 41 | 27.3 | 27.3 | 27.3 | |
| Strongly Disagree | 14 | 9.3 | 9.3 | 9.3 | |
| Total | 150 | 100.0 | 100.0 | 100 | |
In table 14 above which represent perception of respondents on whether home play any significant role in the moral upbringing of children in a Muslim society, it was discovered that 67 respondents strongly agreed, 28 respondents agreed, 41 respondents disagreed while 14 respondents strongly disagreed. The implication of this is that majority of the respondents supported that the home plays an important and significant role in moral upbringing of Children in the area.
| Table 15: What are the roles of home in the area of moral upbringing of children in a Muslim society? | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Keeping good companies | 29 | 19.3 | 19.3 | 19.3 | |
| Provision of safe environment | 40 | 26.7 | 26.7 | 26.7 | |
| Protecting the children’s psychology | 34 | 22.7 | 22.7 | 22.7 | |
| Giving emotional support and encouragement | 47 | 31.3 | 31.3 | 31.3 | |
| Total | 150 | 100.0 | 100.0 | 100 | |
The table above which shows respondents view on the roles of home in the area of moral upbringing in a Muslim society, it was discovered that 29 respondents supported the opinion that keeping good companies is one of the roles of home in moral upbringing, 40 respondents supported provision of safe environment, 34 respondents supported protecting the children’s psychology and 47 respondents supported giving emotional support and encouragement. From the table, it can be concluded that aside the above listed points which are the roles of home in moral upbringing; the most prominent is the provision of safe environment where the children will be safe from societal immoralities.
| Table 16: Is there any impediment to the issue of Muslim children moral upbringing in your area? | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Strongly Agree | 63 | 42.0 | 42.0 | 42.0 | |
| Agree | 36 | 24.0 | 24.0 | 24.0 | |
| Disagree | 43 | 28.7 | 28.7 | 28.7 | |
| Strongly Disagree | 8 | 5.3 | 5.3 | 5.3 | |
| Total | 150 | 100.0 | 100.0 | 100 | |
From the table above which shows respondents view on whether there is any impediment to the issue of Muslim Children moral upbringing, it can be observed that 63 respondents strongly agree, 36 respondents agreed, 43 respondents disagreed and only 8 respondents strongly disagreed. The implication is that majority of the respondents strongly agreed that there are impediment to the issue of Muslim Children moral upbringing.
| Table 17: What are the impediments to the issue of Muslims children moral upbringing in the area of the study? | |||||
| Frequency | Percent | Valid Percent | Cumulative Percent | ||
| Lack of time | 27 | 18.0 | 18.0 | 18.0 | |
| Lack of trust and understanding | 22 | 14.7 | 14.7 | 14.7 | |
| Excessive usage of phones | 25 | 16.7 | 16.7 | 16.7 | |
| Social media influence | 25 | 16.7 | 16.7 | 16.7 | |
| Study pressure | 40 | 26.7 | 26.7 | 26.7 | |
| Peer group influence | 11 | 7.3 | 7.3 | 7.3 | |
| Total | 150 | 100.0 | 100.0 | 100 | |
From the above table, it was discovered that 27 respondents lack of time as one of the impediment to the issue of Muslim Children moral upbringing, 22 respondents supported lack of trust and understanding, 25 respondents supported excessive usage of phones, 25 respondents are of the opinion that social media influence is one of the impediment to the issue of Muslim Children moral upbringing, 40 respondents went for study pressure while 11 respondents supported peer group influence. The implication of this is that majority of the respondents went for study pressure being one of the impediment to the issue of Muslim Children moral upbringing.
Answer to the Research Hypothesis
The hypothesis one is negative as sixty three percent of the respondents agreed that significant efforts have been put in place towards the moral upbringing of Muslim children in the area of study. Table ten also itemized some of the efforts put in place for the moral upbringing of children which include: good parenting, establishment of standard Islamic schools and improvement of Islamic education curricula.
Hypothesis number two is positive according to table eleven as fifty six percent of the respondents agreed that the Islamic modus operandi has strong impact on the moral upbringing of children in the scope of the study. According to table twelve, the modus operandi put in place include: teaching of the Islamic doctrines, ādāb and akhlāq, respect and love of the Prophet( SAW) and other Prophets of Allah, Islamic brotherhood and being of a good emulation to others in the society.
Hypothesis number three is also negative as table thirteen shows that sixty three percent of the respondents agreed that the home plays certain roles in the moral upbringing of Muslim children in the area of study. The table fifteen also itemized some of the roles of home and public establishment in the moral upbringing of Muslim children, which include: good company and companions, safe environment for emotional care, support and encouragement.
Hypothesis four is positive as sixty six percent of the respondents agreed that there are some impediments in the moral upbringing of Muslim children in the area of study. Table seventeen also listed some of t hose impediments as: lack of time for the parents, lack of understanding of Islamic teachings, excessive use of telephone, bad influence of social media, influence of peer group and parents and study pressure.
The answers to all the four hypotheses above proved that the hypothesis five is positive and it shows that the suggested solutions are significant for the challenges of moral upbringing of Muslim children in the study area.
The study focused on child upbringing and moral training among Muslims in Ankpa, Olamaboro and Omala federal constituency. To achieve this aim, the researcher adopted survey research design and data was gotten through primary source of data collection. The instrument used for data collection was a questionnaire which was distributed to the respondents in the study area. A total of 150 copies were distributed to the respondents with hundred percent retrieval rate. Findings of the study showed that there is existence of challenges facing parent in child upbringing in the study areas among which are peer group influence, personality factor, health issues and social media influence.
Also, it was discovered that there are effort put in place in your area towards the moral upbringing of Muslim children among which are good parenting, establishment of standard Islamic Schools, teaching the love of the Prophet and improvement in the Curriculum of Islamic Education.
Conclusion
In conclusion, the relevance of moral upbringing in child societal development cannot be overemphasized. The positive commitments of the Islamic Moral Education which need to be adequately fulfilled by both the teachers and the students on the one hand include: tolerance, forgiveness, unity and brotherhood, truthfulness, trustworthiness, justice, etc. The negative behaviors on the other hand, which must be avoided include: drug addiction, wine drinking, theft, adultery, students’ riot, disobedience, etc. The application of these components of Islamic Moral Education will not only help in sustaining peace and stability in our Post primary schools, but will also serve as instrument of societal transformation. This paper thus, has examined some of these positive commitments and negative behaviors which are learnt under Islamic Moral Education.
The positive commitments of the principles of Islamic Moral Education in our Post primary schools aim at building in the student a sound mind, a peaceful soul, a strong personality and a healthy body so as to make him reliable, responsible, resourceful and peaceful member of his society.
Recommendations
- It is recommended that while the child is in its infant stage, Adhān, Iqāmah, Tahnīk, cAqīqah are to be performed. When the children grow, they should be introduced to the proper Islamic teachings and injunctions according to their age.
- The Muslim children should also be familiarized with good Islamic manners as regards their parents, elders and kinfolk. They should be educated to know that bad practices such as backbiting, slandering, lying and abusing others are not good and against Islamic teachings.
- Practical education should also be provided to them according to the Islamic code of conduct. The love of learning and gaining knowledge should be bred with them. Bashfulness and piety should be fostered in them along with the encouragement to participate in social life by enjoying the good and forbidding wrong. They should also be told to promote Islamic greetings.
- According to the age, they should be directed to offer prayers regularly and to observe fasting. They should be educated about the benefits of assuming a simple life and the danger of adopting a luxurious one. They should be taught how important it is to maintain the Islamic identity. The virtues of good company should be established in their minds along the negative effective of bad company.
- The fathers, mothers and educators should try to adopt the above methodology as some of the ways of Islamic upbringing of children in the society.
Works Cited
Aristotle. Nichomachean ethics. Crisp R, editor and translator. Cambridge: Cambridge University Press; 2000.
Tabasum Akther, (2020) Child Rearing Practice in Islam. Clinics Mother Child Health. Vol.17 Iss.7 No:1000368: 368. Department of Psychology, Psychology Govt. College for Women, Srinagar, Jammu Kashmir, Religion, Families, and Health: Population-based Research in the United States. Rutgers University Press. New Brunswick. New Jersey. USA. 2010: 40-60.
Alwin DF. Religion and Parental Child-Rearing Orientations: Evidence of a Catholic- Protestant Convergence, Amer J of Sociology.1986;92(2):412-440.
Bartkowdci JP, Ellison C. Divergent Models of Child-Rearing in Popular
Manuals: Conservative Protestants vs. the Mainstream Experts. Sociology of Religion. 1955;56(l):21-34.
Darnell A, Sherkat DE. The Impact of Protestant Fundamentalism on Educational
Attainment. American Sociological Review. 1997; 62(2):306-315. ltoh F, Taylor CM. A Comparison of Child-Rearing Expectations of Parents in
Japan and the United States.Journal of Comparative Family Studies. 1981; 12(4):449-460
Kagitcibasi C. Family and Human Development across Cultures: A View from the Other Side. APAPsycNet. 1996.
Aktherjr., Clinics Mother Child Health, VS.17 Iss.7 No: 100(4-68 3 Rudy D, Grusec JE. Authoritarian Parenting in Individualist and Collectivist
Groups: Associations with Maternal Emotion and Cognition and Children’s Self-esteem. Journal of Family Psychology. 2006;20(l):68-78
Piaget J. The Moral Judgment ,gf the Child: The Free Press Glencoe. Illinois. USA. 1948.
Norman, i.Q (1996). Moral education, London: Routledge and Kegan Paul Ltd. Nwachukwu, T.A. (1995). Psychology of Learning. Enugu: De Sandax Ltd. Okoli S.C. (1996). Teacher’s attitude to moral education of their pupils. Enugu: Saps Publishes.
Turiel, E., & Killen, M. (2010).Taking emotions seriously: The role of emotions in moral development.