Introduction

          Every nation takes pride in being politically stable, economically buoyant, intellectually vibrant and socially cohesive.  These are but an offshoot of social transformation.  A retrogressive society can never rise to the level of progress and development so long as it remains adamant to positive changes and prefers to continuously languish in a state of inertia.  Nigeria ’s historic peace, hospitality, humanitarianism and open mindedness are now under the threat of being blurred by social degeneration.  A multi-dimensional social enigma is now eating away the fabric of the Nigerian nation which squarely hinders the transformation of the Nigerian society.

Nigeria as a developing country is fortunately endowed with many human and mineral resources.  It is a home to a vast majority of black Africans.  Unfortunately, the country has been bedeviled by many social problems which, to a large extent, hinder its progress.  Inter-tribal and ethnic clashes coupled with boarder disputes, break up of families and disregard for peaceful co-existence are only few of the numerous social enigma which threaten the success of the Nigerian project.  Many concerned citizens are forced into thinking that the country may possibly remain backward if no solution is found to this problem. Islamic Education can play a significant role in Nigeria ’s social transformation.  Taking a look at foundations of social organization according to Islamic Education, it is clear that if given the chance, it will render an invaluable contribution towards transforming the Nigerian society and consequently make the country stronger.

The paper discusses the role which Islamic Education can play in Nigeria ’s social transformation. It begins with an explanation of the concept and nature of Islamic Education.  It then briefs on the concept of social transformation and principles of social organization as enunciated by Islamic Education.  Each social principle is discussed with regard to its relevance in transforming the Nigerian society. The paper then jumps into the grand finale with summary, conclusion and recommendations. Islamic literatures such as the Qur’an,Hadith, and the sayings of some scholars, both muslims and non-muslims, books and websites are used in the course of wtiting this paper

Concept And Nature Of Islamic Education

Islamic Education, according to www.balagh.com/ English/books/con- is a process of building and guiding human intellect, based on a comprehensive code covering the family, school and society, and derived from thorough knowledge of Islam, in order to attain maturity and an ideal stage. Crane(2004), on the other hand, sees it as the framework of ultimate reality and the ethical guidance that Muslim scholars have derived from the direct revelation of Allah to man.

The term used for education in Arabic is ^cIlm, which has a wider connotation than its synonyms in English and other Western Languages.  Akhtar(2005) explains that knowledge in the western world means information about something, divine or corporeal, while ^cIlm is an all embracing term covering theory, action and education. He added that in the Qur’an, the word ^cIlm occurred in 27 places. In all, the total number of verses in which ^cIlm or its derivatives and associated words are used is 704.  The aids of knowledge such as book, pen, ink, etc.  amount to almost the same number.  The word “Qalam” occurs in 2 places, the word “al-kitab” in 230 places  among which “al-kitab” referring to the Qur’an occurs in 81 verses.  Other words associated with writing occur in 309 verses.

Sardar (1986),is of the opinion that Islam actually makes the pursuit of knowledge a religious obligation.  The concept of education in Islam is neither a limiting or elitist notion nor a monopoly of individuals, class, group or sex.  It covers all dimensions of human awareness and the entire spectrum of natural phenomena. Thomas(2004) elucidates that in the worldview of Islam, education is holistic and it is not compartmentalized into religious and secular.  This is because both types contribute to the strengthening of faith. Nasr(2004)  explains that Islamic  Education is concerned not only with the instruction and training of the mind and the transmission of knowledge but also with the education of the whole being of men and women.

The real sources of Islamic Education, says Ahmad,(2005) are the Qur’an and the Sunnah (Prophetic precepts).  One part of Islamic Education is related to beliefs, thoughts and feelings while the other is related to individual and collective life.

The Islamic Concept Of Social Transformation

According to the Oxford Advanced Learner’s Dictionary, the word ‘ transformation’ refers to the action of changing the appearance or character of something completely. Social transformation in islam is the process of changing human society from being subservient o whims and caprices to sincere and devout servants of Allah. Man, as a social being, can not exist without relating with others.  Since individuals are the means of such coalescence any system which aims at making it good should endeavour to mould the individual  in a manner that holds the idea of relationship superior.  The result, according to Ziauddin(2005), will be social development. Generally, the moral ethics and the daily life rules and conventions of a society help or hinder its growth.

Purity of morals is regarded by Islamic Education as a fabric of a stable and healthy family and society. Anything that threatens to destroy the moral fiber of society and the family life is regarded as seriously offensive in Islam. A society without morality, decency and modesty carries along with it the weapons of its own destruction.  Today, observes www.islamonline.com/cgi-bin/news_service/spot_full_story.asp? Service_id=686, every other child in the United States of America, for example, is born out of wedlock. 30% of children now live without a biological father.  6.6 million children live with divorced single parents, mostly mothers, whose ex-husbands tend to fade away from them.  Consequently, “ America ”, observes professor Martin Marty, “has become a country with many children but without adults”.

Ziauddin (2005) points out that Islam made its debut in the 7^th century and transformed a heterogeneous society into a homogeneous one.  It stirred up and strengthened the rational, element in man in order to make him accept things on reflective lines.  Consequently, a new spirit arose which drew all humanity to one centre and Islamic Education demolished all barriers of creed, race and colour and founded a new society on brotherhood, equality and fraternity of man.

Principles Of Social Organization in Islam

Islamic Education as crane (2005) explains, lays much emphasis on human responsibility rather than human right.  The western nation of individual liberty, observes http://www.com-web.com/wesernhegemony.html is based on the premise that man is made in God’s image and as such he should be given a pride of place. Islamic Education emphasizes more on human responsibility than on human right because it is from the responsibilities that rights derive.  Crane(2004)  explained that it is only when each member of the society discharges his responsibility that he paves the way for getting his rights. This is because considering human rights alone can devolve into selfishness of seeking to maximize one’s own freedom to do whatever one wants at the expense of others. It can therefore be said that the principles of social organization enunciated by Islam are all based on human responsibility.

These principles are explained along with their respective roles in transforming the Nigerian society in the following pages.

1.                 Respect For Life

Human life is sacred and, therefore, must be protected. Islamic Education teaches that the first protection of life which is allowing a child to come to the world without any hindrance, is guaranteed. The Qur’an ( 17:31 ) says: “Kill not your children for fear of want. We shall provide sustenance for them as well as for you. Verily killing them is a great sin.” Also under respect for life is Islamic Education’s mechanism for settling disputes in order to avert violence, which may lead to the loss of many lives.  Crane  explains that the two warring parties should first be reconciled and the offender must be punished.  If after reconciliation one party continues the aggression, all  hands must be joined in order to bring it to order.  The Qur’an (49:9) says:

If two parties among the believers fall into a fight, make peace between them, but if one of them transgresses beyond bounds against the other then fight against the one that transgresses until it complies with the command of Allah. But if it complies, then make peace between them with justice, and be fair, for Allah loves those who are fair (and just).

Islam, in the same vein, considers real peace to be a product of justice and this is why justice is strongly stressed.  The Qur’an (55:8 and 9) says: “In order that you may not transgress (due) balance.  So establish weight with justice and fall not short in the balance.” This is to such an extent that even if there is enmity or hatred, that should not preclude justice.  The Qur’an (5:8) says: “...and not let the hatred of others to you make you swerve to wrong and depart from justice.  Be just, that is next to piety.” Also among Islam’s respect for human life as taught by Islamic Education is the way it addresses causes of crime rather than the effects.  For instance, Islam prescribes the cutting off of a thief’s hand and, at the same time, commands that relatives, neighbours, the needy and even wayfarers should be provided for.  It also calls upon and makes it a duty on the rulers to distribute national wealth equitably and provide equal opportunity to all.  The Qur’an says ( 17:26 ): “And render to the kindred their due rights as (also) to those in want and to the wayfarer.  But squander not (your wealth) in the manner of a spendthrift.”

The prophet of Islam, Muhammad upon whom be peace, said in this regard  “Whosoever believes in Allah and the last day should be kind to his guest.  Whosoever believes in Allah and the last day should be kind to his neighbour.” (Bukhari,  Abu Dawud, Ibn Majah, Al-Darimi and Tabaran).

Nigeria is one of those countries that desperately need the above.  This is because if there is respect for life in Nigeria one ethnic group will not embark on killing the other, drugs that are expired will not be sold to the people, doctors will not be aborting pregnancies, commercial drivers will not be flouting driving rules, building contractors will not be using below standard building materials, e.t.c which will all lead to the loss of sacred lives. Islam’s respect for human life, as taught by Islamic Education, can therefore help greatly in transforming the Nigerian society.

Equality Of Mankind And Their Being Of Common Descent

Islamic Education teaches that Allah created a human couple, Adam and Hauwa (Eve), to herald the beginning of mankind’s life on earth and all people originate from this duo.  Their progeny were initially of one religion and language, gradually, as they increased in number, they spread all over the earth and were divided into various tribes and nationalities.  The Qur’an (49:13) says:

O Mankind we created you from a single (pair) of a male and female, and made you into nations and tribes, that you may know each other (not that you may despise each other); verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you.

www.jamat.org./islam/IslamSocial.htm  explains that Islam does not ignore the existence of climatic, linguistic, racial, national and environmental differences among people in the world of reality. However, it disapproves of any prejudice based on these.  All men come from the same source.  They are therefore brothers and equal as human beings.  The Qur’an (4:1) says:

O Mankind! Fear your Guardian Lord, who created you from a single person, created out of it, his mate and from them twain scattered (like seeds) countless men and women.  Fear Allah, through whom you demand your mutual (rights) and be heedful of the wombs (that bore you), for Allah ever watches over you.

If such a social principle of equality of humankind were upheld by the Nigerian society, segregation and marginalization based on language, tribe or ethnic background wouldn’t have become rampant as it is today.  No tribe will look down on another just because the latter is different.  No segment or zone will feel superior over others simply because it inhabits a particular geographical entity.  All these will not happen as each tribe sees the other as its fellow sister in humanity, descending from the same parents.  This will, in no small measure, help transform the Nigerian society.

Respect For Community

By according importance and laying emphasis on the family as the fundamental social institution which protects descent, Islamic Education strongly cares for the community.  It devotes much attention to the issues relating to the family. As a fundamental unit of human society, explain Crane(2004)  and www.jamaat.org/islam/IslamSocial.html, and an instrument of continuity which prepares the succeeding  generation to serve human civilization, Islam strives to establish the family on the healthiest and strongest possible foundations. The correct relationship therefore between man and woman is marriage.  The Qur’an (24:3 and 32 respectively) says: “Marry women of your choice, two or three or four”

 Marry those among you who are single, and the virtuous ones among your slaves, male or female. If they are in poverty, Allah will give them means out of His Grace, for Allah is ample-giving and He knows all things.

The prophet of Islam, upon whom be peace said: “O Assembly of young men, whoever is able among you to support a family, let him get married” (Bukhari, Muslim, Abu Dawud, Ibn Majah, Al-Nasa’i, Darimi and Ahmad Ibn Hanbal). Sexual permissiveness and other similar types of irresponsible behaviour are dismissed and despised of as acts which strike at the very root of society. The Qur’an ( 17:32 ) says: “And do not come near adultery.  For it is an indecent (deed) and an evil way.” Adultery and fornication destroy a society and hinder its progress.  This is because they breed strange ailments in the society( such as H.I.V/A.I.D.S ) the result of which is rampant deaths and proliferation of bastards. These are the category of people who enjoy no parental love whatsoever and then later grow to become a nuisance to the society the result of which is retrogression.

Islam considers adultery and fornication to be crimes against the community and this is why a severe punishment is prescribed for the adulterers.  The Qur’an (24:2) says:

The woman and the man guilty of adultery and fornication, flog each of them with a hundred stripes.  Let no compassion move you in their case, in a matter prescribed by Allah, if you believe in Allah and the last day.  And let a party of the believers witness their punishment.

The prophet, upon whom be peace, elaborates this punishment   saying that an adulterer who has never married should be flogged with a hundred stripes and be imprisoned for one year.  If he is married, his punishment is stoning to death. (Muslim,  Tirmidhi,  Ibn Majah, Darim and Ahmad Ibn Hanbal) The Nigerian society will benefit a lot and become transformed if there is such a respect for the community.  Illegal sexual intercourse, be it premarital or extramarital, homosexuality and lesbianism wouldn’t have spread like a bush fire.  Today, the government spends a lot of money on A.I.D.S victims.  A society without adultery and fornication, which respects man’s descent by giving regard to marriage, is surely a transformed society.

Respect For Dignity

Islamic Education teaches that man is superior over the entire creatures of Allah.  He should therefore be respected and his dignity should be safe-guarded. The Qur’an (17:70) says:

We have honoured the sons of Adam, provided them with transport on land and sea, given them for sustenance things good and pure and conferred on them special favours above a great part of our creation.

It is a sign of this respect that Islam accords man the freedom of worship.  Compulsion in religion is therefore not recognised.  The Qur’an (109) says:

O you that reject faith.  I do not worship that which you worship.  Nor will you worship that which I worship.  And I will not worship that which you have been wont to worship.  Nor will you worship that which I worship.  To you be your way and to me mine.

Similarly in Qur’an (2:256) Allah Says: “Let there be no compulsion in religion.  Truth stands out clear from error.” Another sign of Islamic respect for human dignity as taught by Islamic Education is the way it addresses the gender issue.  Islam tackles this question in the most beautiful manner.  It regards man and woman to be equal in origin.  The prophet, upon whom be peace, in (Tirmidhi), says: “Verily women are the twin halves of men.” Similarly the prophet, upon whom be peace, in (Tirmidhi, Abu dAwud and Ahmad Ibn Hanbal) says:

And (all) people are the children of Adam. And Allah created Adam from clay

Islam holds that man and woman are equal in rights and obligation.  The Qur’an (16:97 and 9:71 respectively) says:  “Whoever works righteousness, man or woman, and has faith, verily, to him we will give a new life, a life that is good and pure, and we will bestow on such their reward according to he best of their actions.” “The believers, men and women, are protectors of one another.  They enjoin what is just and forbid what is evil.  They observe regular prayers, practice regular charity, and obey Allah and His apostle.”

The only difference is that Islam assigns to man and woman different roles and responsibilities.  The qur’an ( 3:36 and 92:3-4 respectively) says: “And nowise is male like the female”. “By (the mystery of) the creation of male and female.  Verily you duties differ.”

While it is the role of man to be a husband that of woman is to be a wife. Similarly, while it is a man who becomes the father it is a woman who becomes the mother.  No amount of transsexual operation can change this.  If it is the responsibility of the mother to manage the home and take care of the children, a duty which can hardly be discharged by man, it is the responsibility of the father to protect and provide food, clothing and shelter.  The Qur’an (2:233 and 4:34 respectively) says:

Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling.  The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child.  A mother should not be made to suffer because of her child nor should he to whom the child is born (be made  to suffer) because of his child. “Men are in charge of women.”

All these notwithstanding, Islam did take into consideration unforeseen contingencies and this is why it did not prohibit the wife to provide food, etc.  It also did not say that if the husband manages the home he is a sinner.  It also did not categorically forbid the spouses helping each other in the discharge of their respective responsibilities.

In a country which is multi-religious like Nigeria , this principle of social organization is very relevant and applying it will no doubt transform the Nigerian society.  Consequently no adherent of any faith will be harassed, molested or even killed because of his religious conviction.  This is because, as a viceroy of Allah on earth, he deserves to be dignified by giving him the freedom to communicate with his Lord in any way he deems fit. Similarly, if Islam’s stand on gender issue were applied, marriages would have become strong and everlasting and matrimonial life would have been more peaceful and harmonious which is a necessary stage for social transformation.  Husband or father will know his responsibilities and discharge them.  Wife or mother will also know hers and discharge them. There will consequently be no ground for squabbles and constant fightings which may result to the termination of marriage.

Respect For Political Self-Determination

Leadership, according to Islamic Education is a trust which will be accounted for on the day of judgement. The prophet, upon whom be peace, in (Bukhari, Muslim, Abu Dawud, Tirmidhi and Ahmad Ibn Hambal 2) says: “You are all shepherds and you are all answerable as to what you are given to rear.” A leader must therefore not be a tyrant or a dictator.  Respecting man’s political self-determination, observes Crane, includes allowing him a say in governance, being duty bound to reach a consensus over critical issues, duty of the ruler to be responsive to the consensus and independence of the judiciary. With regard to allowing man a say in governance, Islam holds this on high esteem.  Caliph Umar Ibn Al-khattab decided to fix dower.  No sooner had he announced it than a woman stood up in the mosque and challenged him to prove his position in the Qur’an. When “Umar realised that he couldn’t he admitted that he was wrong.  No harm was done to the woman as she merely exercised her political right.

Islam encourages reaching a consensus over any critical issue.  The Qur’an (42:38) says: “Their affair is by mutual consultation.” The prophet, upon whom be peace, indicates the indispensability and magnanimity of the public consensus.  This is, in another way, an address to the leader that he should respond to such consensus.  He says: “Verily my community will never reach a wrong consensus .” (Ibn Majah)

Nigerian society will benefit from this social principle. Whenever a policy is introduced or people feel that such and such should be a law, they can borrow a leaf from Islam.  This is by discussing it, reaching a consensus over it and forwarding it to the authorities through the right channel.  This will help arrest rumour mongering and latent public anger which may culminate in violence.  It will also help in making our leaders real democrats by being responsive to public opinion.  All these will combine and make the Nigerian society transformed.

Respect  For Economic Equality

Explaining this principle, Ahmed(2005) observes that the Qur’an proclaimed with superb clarity (11:6) “And there is not a creature on the earth but the sustenance thereof depends on Allah. He knows its habitation and its repository.  Each thing is recorded in the Book perspicuous.” This verse clearly shows that Allah is the Originator, Maintainer and Sustainer of the entire universe and every created unit has equal right to benefit by the creations of Allah, which are meant for the good of all.  The Qur’an regards man as the vicegerent of Allah on earth who should implement His commandments for expanding the best possible social harmony in human society. Fulfilling the basic requirements and needs of all and sundry under his care and custody is the duty and responsibility of man, individually and collectively. The prophet, upon whom be peace, says: “He who eats to his fill while his neighbour is hungry, is not among us.” This is a severe warning to those who eat well but neglect their hungry neighbours.  The Qur’an also makes it a responsibility to feed those in dire need. Allah says in (76:8) “And (they) feed with food the needy wretch, the orphan and the prisoner, for love of Him (Allah).” It is therefore imperative for the leader to see that every person, irrespective of religion tribe or language, living in his domain, should have equal opportunities to earn his living and share in prosperity.  This is a fundamental human right guaranteed by Islam which no one can be deprived of.

This principle will help transform the Nigerian society.  Our present economic predicament is an off short of monopoly and concentration of wealth.  The affluent, realizing that his brother in difficulty deserves a better life, will spend generously and create job opportunities for millions.  This will transform the Nigerian society from being poverty stricken to abundance and affluence.  Similarly doing away with monopoly, which stagnates many and denied them the chance to reap from the fruits of their hard labour, and accordingly equal earning opportunities will easily stimulate economic activity which translate into increased productivity.

Summary, Conclusion And Recommendations

This paper treated the concept of Islamic Education.  Different views over the meaning and scope of Islamic Education are also discussed.  Sources of Islamic Education, concept of social transformation in Islam, including the role of morality are also treated.  Principles of Social organisation in Islam with regard to the transformation of the Nigerian society are explained.  Some of the principles explained include respect for life, equality of mankind, respect for community, respect for dignity, respect for political self-determination and respect for economic equality.

The paper wishes to conclude that Islamic Education, through its teachings on the principles of social organisation, can contribute a lot and has a relevant role to play in transforming the Nigerian society. These social principles, if applied, will help to move the Nigerian society from its present predicament to a better  life.

It is the view of this paper that for the Nigerian society to be fully transformed the following are suggested:

1.                 A good idea, regardless of the religion or ethnic group it come from, must be given a try so long as it will be to the advantage of the Nigerian society.

2.                 We should always bear in mind that we desperately need each other in order to develop, therefore the earlier we strengthen the cohesion that binds us together, the better for all of us.

3.                 The government should endeavour, through its agencies, such as the National Orientation Agency, to stress to Nigerians that exchange and free flow of ideas is a necessary stage for social transformation.  This means that, we should recognise the goodness in other people’s views and ideas as we do in our own.