ISLAMIC EDUCATION AND BEHAVIOUR MODIFICATION AMONG SENIOR SECONDARY SCHOOL STUDENTS IN KANO MUNICIPAL ZONAL EDUCATION AREA KANO STATE, NIGERIA

CHAPTER ONE

INTRODUCTION

1.1  Background to the Study

Islam is an all-encompassing religion that leaves no single aspect unturned, be it educational, spiritual, social, and economic every other spheres related to human endeavor. In the recent past, there has been increase in the public attention to the problem of discipline in the state in general and in the school system in particular. Generally there is the tendency to link the problem of student unrest in schools with problem of discipline. It is quite obvious that this disgraceful and unfortunate incident do happen nowadays in our institutions of learning with reference to Secondary Schools. In most of the Secondary Schools, rules and regulation are no longer obeyed accordingly. It therefore followed that the students do not want their Teachers and Principal to report a particular issue to them and consequently takes laws into their hand. Considering the contemporary secondary school student lackadaisical attitude, hardly will a day passes without some media report of examination leakages, student’s unrest, cases of indiscipline, drug abuse and other issues reflecting the unsatisfactory nature of our institution. This has now become an all pervading national issues.

Fafunwa (1997) at the national conference on discipline and behaviour modification in secondary schools opined that our society is passing through a very difficult time and in the incidence of indiscipline permits our entire social, economic and political life as a nation. So grave was the concern expressed about the indiscipline that the theme should continue to recall in public speeches, seminars, conferences, educational administration guide and to be included and written in a textbooks and other literatures. Looking at the conceptions of Islamic education learning, especially in terms of the instructional components and materials, it can be shown that the instructional materials are grouped into two types: main components and supporting components. The main components consists of four aspects: Faith, Glorious Qur’an, authentic hadith, law, and deeds. The supporting components consists of one aspect which is the Islamic history.

Western or formal education was started in Nigeria in 1842 only at the primary level by the Christian missionaries who managed the educational system according to their respective philosophies. The missionary organizations available then were the missionary society, the Wesleyan Methodist, and the Catholic. Secondary education was established in 1859 and the first secondary school was Cristian Missionary School (CMS), Lagos. The reason behind the delay of secondary schools was not well known. Though, there are situations that it was because the missionaries thought that secondary education can induce some critical thinking in people, which may not be helpful for their policies. During this period, the British colonial government couldn’t interfere in the education system due to some political and financial factors. But in 1872, they started to intervene in the education system by giving donations to the missionary societies to support education.

Similarly, in 1882, the colonial government brought a document Education ordinance, with the aim of having total control on education. This was their first formal pronouncement in education in Nigeria. Schools were classified then into Government and private school. The government school were financed entirely through public funds but the private only receive little aid from public fund. The Nigeria educational system is filled with successful and unsuccessful periods in the history of reforms from pre-independence to post-independence era. Some educational revolutionary attempts were made to enhance national development. Such reforms includes the traditional system of education and Islamic system of education.

Education is an investment that pays off any time anywhere. And in a world of crumbling economies and turbulent times, where investors spend sleepless nights trying to figure out how their stocks are doing, investing in education becomes even more paramount. By investing in education, governments, corporations, communities, and individuals can help prepare the youths for the challenges ahead and modify their behaviour positively. (Fafunwa, 1974).

Islamic education has a basic frame of thoughts that becomes a reference for all educational practices in all aspects of human life. The basic thought frame is constructed of the three basic concepts of faith, devotion, and good deeds. These basic concepts form the core of Islamic teachings that must be adopted as the base structure of every system. These three basic teachings have been developed by clerics into three concept studies of faith related to matters of belief in Allah (S.W.T), laws related to matters of behaviours, and good deeds related to goods behaviours.  The three basic concepts are concerned with synergic and harmonious relations to produce compatibility, harmony, and balance in the four relation kinds. The first is the relation between man and his Creator in terms of how far humans have fulfilled their responsibilities to the Creator. The second is the relation among humans in which no one is to act in such a way that it will hurt others. The third is the relation between humans and animals and environment in which no one is to impact destruction. The fourth is the relation between man and himself, in which humans must respect themselves. These four relation kinds are contained in the Islamic education curriculum organized in the subject-matter components of faith, laws, good deeds, Qur’an, Hadith, and Islamic history. These subject- matter components become the curriculum scope of as a broad-field or one-system curriculum.

However, looking at the conceptions of Islamic education learning, especially in terms of the instructional components and materials, it can be shown that the instructional materials are grouped into two types as earlier mention: main component and supporting component. The main component consists of four aspects: Qur’an and Hadith, faith, law, and deeds. The supporting component consists of one aspect that is the Islamic history. These aspects are inter-related and inter-supporting. The evaluation conduct, and the application of the learning outcome both in the classroom and outside. Three aspects can be derived from these matters namely: faith (rooting of belief), deeds (internalization of faiths), and worship (application of faiths and deeds). These three aspects were guide the students in the religious practices of their daily life. (Omar, 1993).

1.2 Statement of the Problem

The persistence increase in the level of educational deterioration in Kano Municipal zonal education area and Kano in general particularly in the secondary schools which often was due to the irrational attitude and abnormal behaviour portrayed by the students in such a way that they were merely agent of societal destruction. The moral decadence that crush in to our society and resulted in the collapse of the standard wellbeing of the students’ character. The popular proverbial expression that states thus: “Charity begins at home”, it connote that the first institution that would provide sound behaviour which later split and transcends to constructive moral society is the family. In view of that urgent majors should be taken to deter the situation so as to modify the behaviours of secondary school students in all their respective schools positively. The research study therefore will discuss on the Islamic Education and Behaviour Modification among Senior Secondary Schools in Kano Municipal Zonal Education Area.

1.3 Research Questions

This research examined the Islamic Education and Behaviour Modification among Senior Secondary Schools in Kano Municipal Zonal Education in respect to the following questions

1.      Does Islamic Education modify student’s behaviour in Senior Secondary School in Kano Municipal?

2.      What are the phases of behaviour modification in Senior Secondary Schools in Kano Municipal?

3.      What are the roles Islamic Education play in behaviour Modification in Senior Secondary School in Kano Municipal?

1.4 Objectives of the Study

This research has the following objectives:

1.      Does Islamic Education modify student’s behaviour in Senior Secondary School in Kano Municipal?

2.      What are the phases of behaviour modification in Senior Secondary Schools in Kano Municipal?

3.      What are the roles Islamic Education play in behaviour Modification in Senior Secondary School in Kano Municipal?

1.5 Significance of the Research

The research is hope to be useful and will serve as an added literature on the general over view on the Islamic education and behaviour modification among senior secondary schools in Kano Municipal Zonal Education, Kano state. It would be fact provided and will help in solving the current immoral attitudes that the students engage in. With regard to the research study different stake holders are involve and very relevant ones include:

i) Government

Government is the major stake-holder in this regard, as it hold the power and authority to make and implement policies that would fulfill the public needs. It is the government that recruit staff and post them to their relevant places of work. Therefore government has the responsibility to employ qualified staffs as teachers that will serve at various Secondary schools base on merit. This study will assess government effort toward that

ii) Policy Makers

Policy makers here means the body that has the responsibility to enact and implement laws that will benefit the general public. The laws should be good and relevant especially the ones that will upgrade Secondary Schools for the betterment of the educational sector. Therefore the present research will benefit policy makers in secondary school sector thereby making policies that will improve behaviour modification.

iii) Parents

Parent also have very good role to play in this regard    as they are initial guardians of their children. Parent should take the education of their children as very crucial by supporting them and providing them with all the needed aids and to be monitoring them as they attend their schools and give them proper guidance at home. With these, one see that this study will assist parents in understanding the behaviour of their children.

iv) School Management

Another major stake-holder in this respect is the school management that serve as the host of the students. The school management is therefore expected to provide a good enabling environment as well as good academic discipline that will guide the students. The teachers are expected to be mentors and role models to their students in a positive way to, inculcate good character in them, to guide them properly and teach them effective knowledge. The research will benefit secondary school management board in the angle of modification in secondary schools.  

v) Non-Governmental Organization (NGOs)

The non-governmental organizations are the private body that contributed immensely to serve the society. They are independent that study the society and improve its living standard. The NGOs therefore would use this work in providing the scarce needed facilities to Senior Secondary Schools according to their demand.

The research stud will also serve as guideline to individuals involve in the educational for better understanding on the situation and also to encourage others to participate in educational management in Kano Municipal Zonal Education and the state at large. It would also enlighten the public about the secondary school Islamic education.

1.6 Scope and Limitation of the Study

The scope and area of this research is on the Islamic education and behaviour modification among Senior Secondary School students in Kano Municipal Zonal Education, Area, Kano State Nigeria. The research will precisely highlighted from the chosen Secondary Schools of the two genders. That is the boy’s Secondary Schools and the girl’s Secondary School in order to balance the equation.

CHAPTER TWO

REVIEW OF THE RELATED LITERATURE

2.1 Introduction

            There were three fundamentally distinct education systems in Nigeria. The indigenous system, Qur’anic schools, and formal European-style education institutions (Ibrahim 2005). In the rural areas where the majority lived, children learned the skills of farming and other work, as well as the duties of adulthood, from participation in the community. This process was often supplemented by age-based schools in which groups of young boys were instructed in community responsibilities by mature men. Apprentice systems were widespread throughout all occupations; the trainee provided service to the teacher over a period of years and eventually struck out on his own. Truck driving, building trades, and all indigenous crafts and services from leather work to medicine were passed down in families and acquired through apprenticeship training as well. In 1990 this indigenous system included more than 50 percent of the school-age population and operated almost entirely in the private sector; there was virtually no regulation by the government unless training included the need for a license. By the 1970s, education experts were asking how the system could be integrated into the more formal schooling of the young, but the question remained unresolved by 2005.

 2.2 Islamic Education     

Islamic education was part of religious duty. Children learned up to one or two chapters of the Quran by rote from a local Mallam, or religious teacher, before they were five or six years old. Religious learning included the Arabic alphabet and the ability to read and copy texts in the language, along with those texts required for daily prayers. Any Islamic community provides such instruction in a Mallam's house, under a tree on a thoroughfare, or in a local Mosque. This primary level was the most widespread. A smaller number of those young Muslims who wished, or who came from wealthier or more educated homes, went on to examine the meanings of the Arabic texts. Later, grammar, syntax, arithmetic, algebra, logic, rhetoric, jurisprudence, and theology were added; these subjects required specialist teachers at the advanced level. After this level, students traditionally went on to one of the famous Islamic centers of learning.  (Nasir, 1993).

For the vast majority, Muslim education was delivered informally under the tutelage of Mallams or Ulama regarded as scholars who specialized in religious learning and teaching. Throughout the colonial period, a series of formal Muslim schools were set up and run on European lines. These schools were established in almost all major Nigerian cities but were notable in Kano, where Islamic brotherhoods developed an impressive number of schools. They catered for the children of the devout and the well-to-do who wished to have their children educated in the new and necessary European learning, but within a firmly religious context. Such schools were influential as a form of local private school that retained the predominance of religious values within a modernized school system. Because the government took over all private and public schools in the mid-1970s and only allowed such schools to exist again independently in 199s.

Western-system of education came to Nigeria with the missionaries in the mid-nineteenth century. Although the first mission school was founded in 1843 by Methodists, it was the Anglican Church Missionary Society that pushed forward in the early 1850s to found a chain of missions and schools, followed quickly in the late 1850s by the Roman Catholics. In 1887 in what is now called southern Nigeria, an education department was founded that began setting curricula requirements and administered grants to the mission societies. By 1914, when Northern and Southern Nigeria were united into one colony, there were fifty-nine government and ninety-one mission primary schools in the south; all eleven secondary schools, except for King's College in Lagos, were run by the missions. The missions got a foothold in the middle belt; a mission school for the sons of chiefs was opened in Zaria in 1907 but lasted only two years. In 1909 Hans Vischer, an ex-Anglican missionary, was asked to organize the education system of the Protectorate of Northern Nigeria. Schools were set up and grants given to missions in the middle belt. In 1914 there were 1,100 primary school pupils in the North, compared with 35,700 in the South; the North had no secondary schools, compared with eleven in the south. By the 1920s, the pressure for school places in the south led to increased numbers of independent schools financed by local efforts and to the sending of favorite sons overseas for more advanced training. (Taiwo, 1981)

Universal Primary Education became official policy for the Federation in the 1970s. The goal has not been reached despite pressure throughout the 1980s to do so. In percentage terms, accomplishments have been impressive. Given an approximate population of 49.3 million in 1957 with 23 percent in the primary school age-group (ages five to fourteen), the country had 21 percent of its school-age population attending in the period just prior to independence, after what was probably a tripling of the age-group in the preceding decade. By 1985 with an estimated population of 23 million between ages five and fourteen, approximately 47 percent of the age-group attended school. Although growth slowed and actually decreased in some rural areas in the late 1980s, it was projected that by the early part of the next century universal primary education would be achieved.

However, Secondary and postsecondary level growth was much more dramatic. The secondary level age-group (ages fifteen to twenty- four) represented approximately 16 percent of the entire population in 1985. Secondary level education was available for approximately 0.5 percent of the age-group in 1957, and for 22 percent of the age-group in 1985. In the early 1960s, there were approximately 4,000 students at six institutions (University of Ibadan, Obafemi Awolawo  University Ile-Ife, Anchor University of Lagos, Ahmadu Bello University, the University of Nigeria at Nsukka, and the Institute of Technology at Benin and Bayero University, Kano), rising to 19,000 by 1971 and to 30,000 by 1975. In 1990 there were thirty-five polytechnic institutes, military colleges, and state and Federal Universities, plus Colleges of Education and of Agriculture; they had an estimated enrollment of 150,000 to 200,000, representing less than 1 percent of the twenty-one to twenty-nine-year-old age-group (Azeez, 2000).

Islam as a universal religion appreciates and recommends knowledge acquisition for human development and recognition of Almighty Allah as the Creator of the Cosmos.  This is why the very first revelation to Prophet Muhammad (S.A.W) was specifically on seeking for knowledge. Allah the Exalted say thus:  

“Read in the name of your Lord who creates.

He creates man out of a (mere) clot of congealed blood.

Read! Your Lord is most bountiful.

He who teaches (the use of pen)

He teaches man that which he knows not” (Qur’an 96:1-5) 

The above verses command man to seek for knowledge, not by reading alone but also by making use of pen for record purpose. Since the inception of Islam, education has been given priority over all other things. This could be evidenced with the fact that the messenger of Allah (S.A.W) was a teacher as he was sent to the whole world to educate them on the essence of life. This is not only on verbal claiming but also manifested in his actions as he was a great teacher that really laid much value on education.  Interestingly, the philosophy of Islamic education is to inculcate moral values that constitute a wide range of virtues such as honesty, integrity, tolerance, truthfulness, self-discipline, humility, patience, industry and others. Hence, morality should be the basis of every education given by a country to her citizen in order to record success. This is exactly what Islamic studies set out to achieve.  Furthermore, the acquisition of the knowledge of Islamic moral values transform life of a child to a meaningful one as he would be able to relate politely with his fellow human beings which also make him to achieve Allah’s pleasure in the hereafter.  Consequently, Islam makes acquisition of knowledge compulsory for all Muslims irrespective of gender, age, tribe or nation. Nigeria being a secular nation has not realized importance of religious education. It relegates religious education to the background. It makes Islamic studies an elective subject and provides no adequate teachers in secondary schools.  

Moreover, moral laws are absolute, eternal and unchanging. They are given by Allah and laid down in the scripture, which thereby, become a moral manual. In Islam, Qur’an is the moral manual that contains all the does and don’ts. Its moral instructions are believed to be universal without boundary of time or space. It is believed that religion especially Islam cannot be completely detached from morality. Religion claims to be mother of morality and that is why Islam claims to be a complete way of life.  Abd al Ati (1996) summarizes the basic beliefs and principles of morality in Islam thus:  God is the creator and source of all goodness, truth and beauty. Man is a responsible, dignified and honorable agent of his creator. God has put everything in the heaven and earth in the service of mankind. By His mercy and wisdom, Allah does not expect the impossible from man or hold him accountable for anything beyond his power. Nor does God forbid man to enjoy the good things of life. In the sight of God, it is the intention behind a certain action or behaviour that makes it morally good or bad, and not its outcome. Moderation, practicality, and balance are the guarantees of high integrity and sound morality. All things are permissible in principle except what is singled out as obligatory, which must be observed, and what is singled out as forbidden, which must be avoided. Man’s ultimate responsibility is to God and his highest goal is the pleasure of his creator (Ibrahim, 1998).

From the above, Islamic code of conduct is of two facets, positive and negative. Positive codes of conduct are deeds expected of Muslims. According to Lawal (2003), they include truthfulness, goodness to parents, patience, generosity, forgiveness, loyalty, justice, good relationship with others, equality, cleanliness, orderliness, sincerity, punctuality, responsibility, time consciousness, decency, humility, kindness, obedience, brotherhood etc. While the negative ones forbidden for Muslims are greediness, stubbornness, drinking intoxicants, theft, prostitution, fornication and adultery, rudeness, injustice, arrogance etc.    In view of the above, stemming the rising tide of moral decadence as it is today in Nigeria, could be achieved through effective Islamic education that would put in place qualified and modeled teachers who can serve as moral chancellor and motivators. The Prophet Muhammad (S.A.W) describes the best man as someone who studied the Qur’an and teaches it. Muslims are regarded as the best group of people in life because they teach people to know Allah and do righteousness (Qur’an 3: 110).

Ahmad (2000), in a study of Islamic behaviour among Muslim Teachers explained that: Islamic teachers play an essential role in the school especially in inculcating Islamic values and knowledge in the students. The Islamic teacher is honored as “the living example of Islamic culture and the murshid (guide) to the thirsty young minds.”  According to Chanika (2006), Islamic teachers have two roles: Atta’alim and Murrabbi. To her, mu’allim is an instructor and trainer of the mind and a giver/transmitter of knowledge. She defined Murabbi as a trainer of the souls and personalities, mentor, and/or role model.  Additionally, Kazmi (1999:5) described a Murrabbi as “a person who combines a life of learning with a life of virtue, and hence a perfect and an ideal person to learn from.”  According to him, the best model of a murrabi is the Prophet Muhammad (SAW)). An individual who holds him/herself personally responsible to mould characters in the lives of those he/she influence is a murabbi.  Like mu’allim, there is also an understanding that murabbi are accountable to Allah for their actions and how they use the power to influence those in their care.   

Hashim (1998) enumerates qualities and teachers according to Islamic perspective as postulated by Al-Ghazali and Ibn Jama’ah.

A Summary of the Qualities and Duties of a Teacher according to Al-Ghazali and Ibn Jama’ah 

1.      Should be sympathetic to students and treat them as his own children.

2.      Placing knowledge and instruction above selfish interest.

3.      Follow the example of the Prophet: he should seek no remunerations for his services.

4.      Conforming to the ethics and manners of teaching.

5.      Should not withhold from the student any advice or allow him to attempt work unless he is qualified for it.

6.      Mastering comprehension of the specialized subject area.

7.      In dissuading his students from evil ways, he/she should do so by suggestion rather than openly and with sympathy rather than with odious upbraiding. 

8.      A minimum level of general education and acquaintance with other branches of knowledge.

9.      Should not belittle or degrade the value of other sciences before his students.

10.  Understanding his contemporary times and his social environment.

11.  Should limit the student to his level of understanding. Should not require anything which the students cannot grasp.

12.  Good understanding of the learners and their individual qualities and limitations.

13.  Should give his slower students only that which is clear and suitable to their minds.

14.  Justice and equality for all students.

15.  Should do what he teaches and not allow his deeds to give the lie to his words.

16.  Affection and patience in dealing with students.

17.  Attention to his dress and general appearance.      

Abdul Kabir (2008) extracted the Qur’anic approach to moral inculcation which is known as Qudwah (modeling) or a system or thing to be emulated. She elaborated that since the school is assumed to have a leadership role in preparing the students to be better human beings and the teachers as the best models for them to emulate in their character, the models of reasoning and behaviour which the teachers display in their actions in the classroom must be in a morally acceptable manner. The type of Qud’wah the Qur’an recommends is the one that is based on good and virtuous conduct which appeals to one’s heart and mind. 

       Hashim (2008) examined that teaching methodology influences students ‘understanding, while teachers ‘commitment, performance as role models and the environment also help to shape students behaviours and character most of the time.  Shah (2008) studied the Prophet Muhammad’s methods of teaching and its relevance today.  The study pointed out that the Prophet (SAW) based his teachings on the three main themes namely “Oneness of God,” “Righteous Conduct of Man” and “The Hereafter” and preached the same through the example of his own practice and oral instructions.   The results additionally revealed that the Prophet devoted a considerable time for teaching beside his busy schedule as the head of a state and used to lecture regularly to his companions about religion and way of life. Ragab (1999) pointed out that teachers of Islamic studies should be knowledgeable in Islam and the modern world as well as being able to present Islam as a religion which can satisfy both material and spiritual needs of human beings. From the sufi perspective, Dali (1996) highlighted that a teacher in Sufism should educate himself or herself in the path of knowledge. At the same time, a teacher is supposed to be the role model and recognize that he/she is a partner in the learning process.

Mustapha (2003), explained that: In schools today, teachers are concerned about disciplining students in ways that will remove the students from the learning environment, because when students are removed from the classroom environment, they are losing instructional time, which may result in learning gaps. According to Killiam (1998), disciplinary issues consistently rank as one of the largest concerns in America’s society.  This may be attributed to the fact that discipline is handled in a different way today.  In the past, students may have been paddled for offenses. However, today, this type of discipline is seldom used in public schools.  Due to societal changes over a century, schools have more behaviour issues that affect the way a teacher manages the classroom (Etheridge, 2010). 

The educational activities and cultural in West Africa played a strategic role in introducing Islamic teaching. They also played a significant role in establishing great Islamic rulers and in extending the Islamic world to West Africa. On the other hand, the establishment of Islamic in West Africa is the intermarriages between the North and the West African people. Besides that, the Timbuktu and Gene in Mali, Nigeria are the place of establishment some of the great Islamic states in West Africa. It is important for spreading the Islamic knowledge to the African Region. However, It has been said that the mission to achieve the spread of Islamic knowledge was difficult for individual who did not possess a strong believe in Allah the Exalted. It is because they were not receiving any support from any organization or association to sponsor their mission (Nehemiah 1994).  Therefore Islam remains as the most influential religion and Muslims throughout West Africa are ready to defend it in at any time. As it also alluded the prominent West Africa scholars during colonial time. Whereby, these heroes were considered as the role models in the continent. It remains a fact that the level of Islamic consciousness and commitment in the minds and practices of the people of West Africa is very high. (Sha’aban 2012).

“The challenges of Teaching Islamic Religious Education on spiritual and Academic formation of Secondary School Students in Nairobi, Kenya by Sha’aban Juma M. (2012). A Thesis Submitted to the School of Humanities and Social Sciences in Partial Fulfilment of the Award of The Degree of Master of Arts of Kenyatta University”.

In religious orientation, the Koech report (2000), affirms that religious education provides the main avenue for religious instructions in educational institutions. The essence of Religious Education is the re-direction of individual life, from finite attachments to active love and devotion to Allah the creator, in a personal way. We should be devoted to serving Allah. This means that we should put more emphasis on religious aspects of life. The purpose of religious education is therefore, to impart in the learner the mental and spiritual capacity for reverence to Allah who is the foundation of all knowledge. Religious study, therefore, is an exposition of what is true, excellent and just. The report further observes that Religious Education has been considered by religious organizations as not just another academic subject. It is a subject that has been expected to affect behavioural changes among the learners. As both an academic and spiritual subject, IRE is vital for the moral development and deepening of one’s religious commitment in the Islamic faith. In this regard, the present study has evaluated the significance of IRE in spiritual and academic formation of the students in Nairobi schools.

            Maina (1993:75) has extensively discussed early Muslim educational institutions, methodology and their curriculum. He points out that the Qur’anic school was core to the academic life of the Muslims. It laid the foundation of acquisition of Islamic values. Children learned how to read the Quran and perform Salah (Prayer) which is one of the five pillars of Islam. The other four are Zakat (alms), Saum (fasting in the holy month of Ramadhan) and Hajj (pilgrimage). The first one is Kalima (shahada) which is declaration to Islamic faith. By practicing what is expected of them by Islam, the children develop spiritually, morally, physically, intellectually and above all, socially. The present study has investigated the significance of IRE in moral training and character building of students in Nairobi. It has also elaborately discussed the secondary IRE curriculum which has similar themes to those of Qur’anic school.  

2.3 Challenges of Teaching Islamic Religious Education

Quraishy (1985), and Yahya (2004) concur that some difficulties faced in Religious Education teaching system from lack of proper training and shortage of qualified Religious Education teachers. Yahya (2004) contends that there is acute shortage of IRE teachers in Nairobi secondary schools. He has outlined a few factors contributing to the shortage such as low and negative attitude of both parents and students towards the subject. The present study observes that one of the factors that challenge the teaching of IRE in secondary schools in Nairobi is poverty. This is especially in schools within informal settlement areas such as Kibera. Most parents have financial constraints hence do not adequately cater for provision of learning resources. Idrees (1977) outlines the general development of IRE in Kenya. He comes  up  with   several  challenges  that  teachers  and  students  face  in the  teaching  and learning  of  IRE. He contends  that  it  is  a  sad state  of  affairs  that  proper  Islamic  education  was  not  imparted  to  the  Muslim  youth during the colonial period.  He attributes this to financial constraints.  Poverty, he argues, has been the crux of Muslim problems. Muslim  students may not  attend  school  because  they  cannot  afford  to  pay  nominal  amount  such  as  school  fees.  This was right from primary school to secondary school.  

According to Idrees (1977) Muslim students cannot buy uniform for themselves and/or pay Boarding fees. So they are either sent away or drop out of the course due to   their failure to meet various expenses at later stages.  When few students remain in the schools, some classes are left without IRE students hence it is not taught. Students do not benefit from the moral training, hence fail to acquire the legal position of fardh „ain (knowledge of religious obligation).  The probable effect of this inadequacy in Nairobi schools is low and negative attitude of students towards taking Islamic studies as a career subject both at college and university level. The issues discussed above by Idrees provide a case for the present study. Does the same situation still obtain especially in Nairobi? This question has been addressed in this study. The Kamunge Report (1988) has discussed the role played by private schools in the provision of quality secondary education. It also shows that poverty is an impediment to effective teaching of Religious Education. The present study has exhaustively discussed how poverty affects effective teaching and learning of IRE by learners in the slums and also identifies alternative measures, to be employed by parents to improve on the quality of education in private schools. Islamic studies is largely  a reflection  of the  fact that premium  in the labour market  is given to  those  who  specialized  on Sciences  and Business  oriented  subjects  as opposed  to ‘Arts’. The present study shows that there is a remarkable growth of interest and change of attitude by students towards studying IRE. 

Shakir (1995), explain that: Teaching of Islamic doctrine and beliefs (aqidah) is a critical issue to give Muslims young generations convincing answers to these world modern challengers. The main objective of teaching Islamic theology should be to reinforce our young Muslims with the intellectual and spiritual weapons that can stand to the onslaught of western ethical globalization. Thus, the greater challenge to Islamic doctrine and beliefs (aqidah) at present is no longer revolving around the theological differences of the past but rather around ideological challenges advocated by western thought such as, positivism, secular humanism, liberalism and post-modernism. These ideologies not only threaten the tenets of Islamic belief but more seriously the Islamic doctrine itself (Fatimah 2005). Therefore, the way we present the Islamic doctrine and beliefs (aqidah) and theology subject need to be revitalize both in its pedagogy of teaching and content knowledge subject matter. The new paradigm of teaching for transferring content knowledge of Islamic theology in Islamic education needs a specific approach and effective methodology. Islamic education stresses the necessity for Muslims to lead all aspects of their lives in the best possible way, both spiritually and practically. For instance, a Muslim has to pray five times a day; pay Zakat (an annual payment made by the rich to the poor); fast during the month of Ramadan; perform Hajj (a pilgrimage to the holy sites of Makkah and Madina) once during his or her lifetime and demonstrate kindness and tolerance. In other words, teaching Islamic beliefs (aqidah) in Islamic Education occupies a central place in the everyday life of Muslims. Moreover, the subject often focuses on the past (what happened to early Muslims) rather than the present (what is going on today) (Ahmad, 1990; Farhan, 1990).

Furthermore, Islamic Education textbooks suffer from weaknesses in many areas: pupils' needs; motivation; layout and presentation of language; consideration of the pupils' linguistic levels; co-operation between the syllabus and the authors of Islamic Education texts on one hand, and the teachers who apply these textbooks on the other (Al-Naqa, 1979; Alalaoy, 1989). The teaching methods of Islamic Education tend to rely on the promotion of memorization, recall and rote learning. This is considered to be inadequate if the main aims of Islamic Education are to be achieved (Ahmad Munawwar 2009). The importance of Islamic Education is derived from its major theme the religion of Islam.  

Abdullahi (2007) explained that, the ever - growing proportion of children of school age that stormed available primary schools created an impression and great eagerness in the missionaries and the colonial government that there were suitable pupils for secondary education. The primary schools, therefore, developed upper standard is often with over ambitious programmes. In Lagos, the first Grammar schools was opened by the CMS in 1859. The United Pre by sectarian Church at Calabar built in 1895 what today would be described as a multi-lateral institution, including a catechist’s seminary, teacher training college, grammar school and technical college "all-in-one" which later became Hope Waddell Institute. In 1896, On River Protectorate gave it an annual grant in 1900, the new Protectorate of Southern Nigeria continued this assistance. Attempts were made by the colonial government to take over from the missions of their secondary education establishments, leaving them only with primary education. This attempt was resisted and in the end rejected, making the development of secondary education, a tripartite effort by colonial government and private organizations or individuals in the southern part.

In northern Nigeria, the region was divided on the basis of religion, the predominantly Muslim area and the non-Muslim area. In the predominately Muslim area, the Muslims the Muslims felt, and very strongly too, that western education was the key to white's man's power or else they had become Christians and accepted the school as an activity of the Church. With this belief, western education was vigorously resisted. Secondary education development here was essentially by the colonial government and the emirs' support was vigorously sought by the colonial government. Hanns Vischer's Nassarawa School was therefore, for the various sons of the emirs and mallams. The provincial schools for Kano, Sokoto and Katsina alike were later established and by the end of 1915 there were provincial schools in all the twelve Northern provinces with an average attendance of 733 pupils. With this measure, restricted expansion of school under careful supervision was pursued. In the Christian dominated area, Missionaries participated actively in the establishment and administration of secondary and primary schools. In 1916 there were 58 mission schools with an average of 933 pupils in attendance. The Colonial Policy of Secondary Education if secondary education is properly planned, executed and encouraged, it could be used to develop innate genius in the youth and enhance their capacity to stand by themselves. Thus secondary education could be used as investment that could yield rich productive dividends in a very near, future which could have far reaching effects on national development. Paradoxically, access to secondary schools in Nigeria over any other kinds of education created a pool from which the firms recruited staff largely and paid them better than other groups. To push pen behind an office desk became the dream of an "educated" Nigerian on completion of secondary school and anything else became derogatory and below human dignity. No serious attempt was made by the colonial masters to train Nigerian1 in higher skills. The attitude on a wider base was an educational policy that kept the nation under-developed. The whole truth is that secondary school education from the onset till today, appeals colonial dependent.

 2.4 Secondary Education in Nigeria    

Secondary Education Section In an attempt to use education for the benefit of all citizens in Nigeria, in terms of its relevance to the needs of the individual and the desired society, the federal Government in 1973 summoned a seminar of distinguished educational experts under the chairmanship of Chief S. O. Adebo to deliberate on all aspects of a national policy on education. The recommendations of this seminar formed the twelve sections of the national policy on education first published in 1977 and revised in 1981. The broad aims of secondary education within the overall national objective, as contained in section 4 subsection 18 of the policy (1981, p. 16) are:

a)      Provide an increasing number of primary school pupils with no opportunity for education of a higher quality, irrespective of sex or social, religious, and ethnic background. Diversify its curriculum to cater for difference in talents, opportunities and roles possessed by or open to students after their secondary school course.

b)      Equip students to live effectively in our modern age of science and technology.

c)      Develop and project Nigerian culture, art and language as well as the world's cultural heritage.

d)     e) Raise a generation of people who can think for themselves, respect the views and feelings   of others, respect the dignity of labour, and appreciate those values specified under our broad national aims, and live as good citizens.

e)      f) Faster   Nigerian unity with an emphasis on the common lies that unite use in our diversity.

f)       Inspire its students with a desire for achievement and self-improvement both at school and in late life.

            Government, therefore, planned secondary education of six-year duration in two stages, junior secondary school   and senior secondary school sages, each being of three year duration. Students who leave school at the end of the junior high school stage may then go on to an apprenticeship system or some other scheme for out-of-school vocational training.

Secondary education with an efficient structure could no doubt equip its recipients with moral integrity, intellectual honesty respect for person’s compassion and courage and above all capacity, to live a righteous life. It is, therefore, worthwhile to examine the structure of secondary education with specific reference to secondary schools in the Nigerian historical perspective.

(a) Secondary Grammar Schools

The first secondary grammar school was built in Lagos in 1959 arid it was in principle an extension of primary education meant to train catechists for the Church and clerks for government and commercial houses Primarily, it aimed at producing a class of Nigeria in blood but in all respects English intellect, moral and opinion a sort of civilizing the native. The curriculum included Latin Greek, and a little Science the duration was six years and upon completion the recipients sat for the same certificate examination as English pupils, (i.e. set by Oxford Cambridge's Syndicates).

(b) Government Secondary Schools

These were the best of the grammar school type in terms of quality. The schools were well supplied with graduate teachers and the curriculum covered both literary and scientific subjects Physical education, including games and athletics was encouraged while workshops for metal work and wood work were also highly encouraged except in urban areas, schools farm and Poultry farms were practiced. All these were to widen the students' employment opportunities in term of self-sustenance where the recipients could not be employed in government establishment. As of now most of the government secondary schools are state controlled and they constitute the largest percentage of secondary schools in the country.

(c) The Grant-Aided Secondary

Schools In the early years of educational development, grant-aided secondary schools were mainly community owned schools and they were next in quality to government secondary schools considering the output report. Nowadays, there are no grant-aided schools but there are Local Government Area secondary schools which operate on the same level as state owned government secondary schools especially in the northern states of the country. There are for instance, in Okene Local Government Area secondary schools spread across the length and breadth of the Local Government Area.

(d) Private Secondary Schools

In the past, private secondary schools were poorly funded being of very poor standard and in some cases of six-year instead of five-year duration. The name "private" secondary school today applies to all secondary schools owned by corporate bodies, religious organizations, individuals or establishments like University, National Electric Power Authority, River Basin Development Authority that are wholly financed and controlled by these corporate bodies. Contrary to their previous poor standard private secondary schools are today better funded, and organized and have better academic performance than government secondary schools. There may be an exception to this, especially in the eastern states of the country where the Catholic mission still play a dominant role in the establishment and control of secondary education in those states. Whatever be the merits of these private secondary schools, there are some private schools that employ and maintain poorly paid staffs who thereby feel disgruntled. This must have adverse effect on the overall performance of such schools. 

(e) Secondary Modern Schools

Secondary modern schools were peculiar features of the then Western Region and Midwest. They were quite different from the two-year modern classes offered to girls in the Eastern Region and Lagos as an extension of primary education in domestic science, needle work and housekeeping that had also phase out. Secondary modern schools as they existed in the Western Region were of three-year duration, open to primary school leavers, self-contained and aimed to give practical education. They were created for those primary school leavers who were unable to proceed to grammar school or unable to finance the grammar school education. The curriculum was an extension of primary school curriculum with an inclusion of practical subjects such as agriculture, wood work metal work, domestic science, needle work. Their product secured junior posts in the civil service and some proceeded to teacher training colleges, technical institutes and trade centers. Some grammar schools later had a parallel four-year programme in commercial subjects, such as typing, shorthand, book-keeping or accounting. These secondary modern schools have been phased out. In the Northern Region, secondary modern schools never existed. Selection into teacher training colleges, technical institutes and trade centers was at that time by an intensive competitive regional common entrance examination and for those interested in vocational education on completion of standard seven at the primary level.

(f) Secondary Commercial Schools

Secondary commercial schools existed alongside the grammar schools. They offered literary and commercial subject leading to the West African School Certificate (WASC) in commercial subjects and certificate of the Royal Society of Arts of London (RSA). Secondary commercial schools were not very common in the northern region, but there were popular ones like the commercial college in Bukuru, and in the late 1960's the commercial colleges in Kano and Okene. Commercial college Kano later became Aminu Kano College, Kano, named after Malam Aminu Kano in the early 1980's while commercial college in Okene became Lenon memorial College.

(g) Junior High Schools

The Junior High School type of secondary education was recommended by the Banjo Commission of 1961 and received blessing only in the then Western Region where six junior high schools were established. As it was not well received by the populace it did not make any significant impact on the Nigerian secondary education development. The six junior high schools opened by local government authorities in the Western Region offered prevocational education and a few non-technical streams before they were phased out. 

(h) Comprehensive High Secondary Schools

The origin of what could be called comprehensive high/secondary schools could be linked with the secondary school built in 1895 by the United Presbyterian Church at Calabar, as a multi-lateral school and technical college "all in one" that later became Hope Wadell Institute. But in a modern sense, an attempt to diversify education curricula was made prominent by the type of secondary education recommended by the Diko and Banjo 1961 commissions called Comprehensive High School, tin- curriculum was based on the British. American and Swedish experiences comprising literary and science subjects.

(j) The Federal Government Colleges

Federal government colleges are a set of secondary schools run by the federal government. The dire need to use education to develop in the Nigerian youths a sense of unity, patriotism and love of the nation, especially after the Nigerian independence, gave birth to the concept of Federal government colleges otherwise called unity schools. The objective was to foster in the youth a sense of national belonging. In this way, young pupils in their formative and impressionable years from all parts of the federation with different languages, ethnic and cultural background are given the opportunity to work, play and grow together, learn to understand and tolerate one another and thereby develop a horizon of one strong Nigeria. Admission, through nationally administered common entrance examination, depends on a quota system. The colleges, initially one in each of the twelve states, were set up to complement Kite's College and Queen's College, Lagos, which were the first secondary schools established by the national government. They were initially also essentially residential, well-staffed and well-equipped. As if now, each of the thirty six states has one male and one female federal government colleges and day schooling is being encouraged and practiced as means of reducing cost. These colleges have served the nation some measures, but the purpose for which they were established needs to be placed in clearer focus. 

(k) Special Secondary Schools  

The term "special" as used here means secondary schools different from those discussed above so far. In Nigeria there are two types of such secondary schools namely:  School for the handicapped and one secondary school for the gifted children which is in Suleja near Federal capital in Abuja. The schools for the handicapped are for children that cannot function in the normal secondary school environment while the secondary school for the gifted children is for those so identified as academically gifted at the primary school level. The aim is to create enabling and conducive environment for those sets of children.

2.5 Behaviour Modification

            Diedrich (2010). Explained that behaviour modification focuses on behaviours and behaviour changes. Behaviours are what a person does or says. The purpose of behaviour modification is to help change behaviours that have a social impact on one's life while improving a specific aspect of that person's life. According to Mather and Goldstein (2001). All behaviour follows a set of consistent rules. Methods can be developed for defining, observing, and measuring behaviours, as well as designing effective interventions" (p. 96). Behaviours have one or more dimensions that can be measured. These dimensions include the frequency or number of times a behaviour occurs, the duration or how long a behaviour occurs, and the intensity or physical force involved in a behaviour (Miltenberger, 2008). Behaviour modification is a field of psychology that analyzes and modifies human behaviours (Miltenberger, 2008). It is the consistent application of positive or negative consequences to reinforce the occurrence of a desirable behaviour and/or to reduce the occurrence of an undesirable behaviour. As stated by Miltenberger (2008). analyzing a behaviour means to determine the relationship between the environment and that behaviour to better understand why a person behaved the way he or she did, and modifying a behaviour means to create and put into place procedures to help people change that behaviour. Four major figures in psychology were influential in the development of the scientific principles on which behaviour modification, a theory of psychology that has been around since the early 1900's, is based. The first major contribution of behaviour modification was Edward Thorndike's development of the law of effect, in 1911, which states behaviours that generate a positive effect on the environment are more likely to occur in the future (Miltenberger, 2008). An example of the law of effect pertaining to education is students receiving credit for doing their homework. This theory implies that students who consistently earn credit for completing their homework are more likely to continue this behaviour. In 1913, John Watson started a movement called behaviourism. Watson believed that observable behaviours were an appropriate subject matter of psychology and that all behaviours were controlled by outside events (Miltenberger, 2008). Behaviourism can be witnessed in schools when students who live in abusive and/or unstructured environments misbehave because they have not been exposed to or taught socially acceptable behaviours by their parents. These students' undesirable behaviours are often a result of negative, unhealthy events that take place in their homes.

Behaviour modification is used in many areas to assist in changing people's problematic behaviours. These behaviours are considered to be socially unacceptable and inappropriate for one's age and/or ability. Additionally, these behaviours are often disruptive to one's life. Miltenberger (2008) noted that," A wealth of research in behaviour modification demonstrates that these behaviours often can be controlled or eliminated with behavioural intervention" One field that consistently uses behaviour modification is education, especially in the areas of classroom management and teaching students with special needs. The field of developmental disabilities has received more behaviour modification research than any other area. Behaviour modification continues to play a major role in special education. It is used to create effective teaching methods and to control problematic behaviours such as not complying with school and/or classroom rules. It is also used to improve inappropriate social behaviours including temper tantrums, interrupting, and difficulty sharing. Furthermore, behaviour modification is used to improve functional skills deficits pertaining to personal hygiene and toileting, promoting self-management, and training teachers (Miltenberger, 2008).

1. The Importance of Positive Reinforcement

      The use of positive behavioural interventions, supports, and services for students with special needs who exhibit challenging behaviours has been emphasized with the reauthorization of the Individuals with Disabilities Education Act of 1997 (Chitiyo and Vheeler, 2009). According to Chitiyo and Wheeler (2009), educators can teach students appropriate behaviours by establishing classroom routines, modeling desired behaviours, and building naturally occurring reinforcement aimed at displaying positive behaviours and improving the classroom environment through the use of positive reinforcement. The use of positive reinforcement as an effective, high-impact strategy for improving students' behaviours has been supported by documented research for a variety of school circumstances for both individual students and groups of students (Wheatley et al., 2009).

 2. The Use of Positive Reinforcement

Teachers often focus on students' misbehaviour, rather than on the reduction or termination of that behaviour, which can cause further disruption in the classroom, according to Mather and Goldstein (2001). They suggested that behaviour modification techniques do not fail; instead, they are applied

Inefficiently or inconsistently which can lead to less than desired results. Mather and Goldstein (2001) also stated that behaviours are maintained, changed, or shaped as a result of the consequences of those behaviours, and with the appropriate set of consequences, all students are able to function more effectively. Educators can use the following multi-step process outlined by Mather and Goldstein (2001) to manage their students' behaviours using consequences. The first step is to define the problem by count or description. The second step is to change the behaviour by developing a behaviour management plan. The third step is to identify an effective reinforcement, and the last step is to apply the reinforcement on a consistent basis in order to change the behaviour. According to Goldstein (2001), reinforcement and punishment follow a clear set of basic principles. These principles are reinforcement or punishment should always follow a behaviour as quickly as possible, reinforcement or punishment should be appropriate for the behaviour and be important to the student, and multiple reinforcement or punishments are more valuable than single reinforcement or punishments. Research has shown that both reinforcement and punishment can be used to effectively reduce undesired behaviours in the classroom. Louis (1995) explain that:

        Education is the medium by which an individual achieves success in his/her life, in the society and in the world, and it lays the foundation of personality (Kumar, 2017). According to the Mauritian Ministry of Education and Human Resources (2014), the secondary school provides an education that enables the fulfilment of the four pillars of the Delors Report, namely learning to know, learning to do, learning to be, and learning to live together. It should also provide the adolescent student with the necessary skills that allow him/her to adjust easily and smoothly to the rapid physical, emotional, mental and social changes (Garcia and Santiago, 2017). Indeed, the adolescence represents the period between 13 and 19 years old (Naganandini, 2017) when students manifest an identity crisis that may have an impact on their mental make-up and attitudes towards people and circumstances (Mutemeri and Gudyanga, 2008; Nealis, 2014). Indeed, this critical phase of their life may also affect the quality of their relationships with educators, the principal, and the school superintendent as well as with their school mates (Kumari & Kumar, 2017).

        In addition to the modification of their behaviour due to the transition phase of their life, secondary school students also change their behaviour on account of many other factors that are external. Dupper (2010) maintain that students misbehave because there are mismatches between their needs and the socio-environmental factors that are within their immediate environment. Students misbehaviour is not only the naughty behaviour of the student but also the behaviour that disturbs the effective teaching and learning process (Ghazi, Gulap, Muhammad & Khan, 2013) and that interrupts the saner and safer school environment (Schleicher, 2015).  Student misbehaviour is a source of worry for all school stakeholders (Gutuza & Mapolisa, 2015; Marais & Meier, 2010; Ramjanally, 2015). It is a multifaceted and complex school problem that is manifested in various forms (Ali, Dada, Isiaka & Salmon 2014). The various common forms of student misbehaviour are late coming, bunking classes, drug and alcoholic abuse, bullying, love affairs, vandalism, assault on the school prefects, insult on educators, wearing the wrong school uniform, use of the mobile phone, smoking, writing or using foul language in class, work not done, class disruption and immoral acts (Gutuza & Mapolisa, 2015; Ghazi, Gulap, Muhammad & Khan, 2013; Ngwokabuenui, 2015; Jeeroburkhan, 2016). Student misbehaviour, however, is linked to academic performance and vice versa (Olley, Cohn, Cowan, 2010; Madziyire, 2012). The principal’s role is to design and implement the most effective learner discipline management strategies in order to instill a positive school climate. However, to be successful as an effective learner discipline management leader in his/her school, the principal must understand the various causes of student behaviour that are predominant in the school.

    Nasir (2008) opined that:  Value is importance, significance, worth or usefulness of an item that is real like stone or abstract like air. Value is a construct man places on an item. In this discuss, value is attached to usefulness of Secondary School Education in Nigeria. The positive development of any individual, group and society is a function of value outcomes. Education is a requirement for societal formation, societal change and transformation. It is a deliberate action that has power to add value to the life of its seekers and those who possess it. Education that is of value is education that has worth, power, strong, useful, desired, quality, important and desirable for its own sake. It is education that combines both knowledge and skills, thereby making it education that is required for national development. Functional education is that that equips the learner with useful knowledge and skills that the learner, after leaving school, can put the knowledge and skills into use when employed or for self-employment and or creating jobs for others. Functional education makes the graduates productive. Productivities of these graduates count toward economic development of the nation. Functional education in its true meaning is a worthy activity that prepares an individual for useful life now and here and for the future. It is a good commodity for an individual, community and the general society. It is a weapon that helps those who are faithful and wants to equip themselves with it for better now and the future. It is a weapon for fighting the power of ignorance. Secondary School graduates in Nigeria are expected to exhibit some results of the worthy education received.  Value is the worth education offers to its learners. Value is the importance education gives to individuals, communities and societies. The importance is observed and measured in terms of economic growth, health improvement, and employment opportunities to graduates of the educational system, advancement of secondary school graduates to further studies in universities and other tertiary institutions and the general improvement in all aspects of life of the individuals, communities and larger societies. Value-based education is true education. White (2000) stated that: 

       True education means more than pursuing a certain course of study. It has to do with the whole person, and with the whole period of existence possible to human beings. It is the harmonious development of the physical, mental, and spiritual powers.  

 Core values are seen in well- educated individuals who are able to effectively participate in the political, social and economic institutions that are the foundation of a democratic society. Educational core values should be able to:

        i.            Mold the behaviours of the youths to meet societal standards. 

      ii.            Shape the future of individuals and society. 

    iii.            Expose students to diversities and different points of views of other people. 

    iv.            Have positive influence of peers on students conduct and achievement. 

      v.            Provide variety of experiences through parents and community engagement in the schools, such as the Parents Teachers Associations (PTA) in primary and secondary schools and Parents Consultative Forum (PCF) as in Babcock University, where parents and school administrator meet to share their valuable experiences and agree on which values be passed to the students for positive development. 

    vi.            Give individual benefits that include acquisition of academic knowledge and skills.

  vii.            Introduce collective welfare of societies, institutions and freedoms to succeed and continue into the future. 

In another way Gbenu (2002) explained that: Education has been the bedrock of developments all the world over. Nations and individuals all the world over now agreed that the way out of series of bondages plaguing them is through education. Thus, the educational standards set up for the school must be challenging to meet the needs of the students and the society (Olaniyonu, Adekoya and Gbenu, (2008). In many developed countries of the world, science, technical and vocational education is the major form of education that has transformed their economies with modern facilities provided to effect the required change. It has been found that the major cause of differences between the economies of developed and developing countries lies in the quality and quantity of education offered. The quality of education offered in developed countries is such that makes recipients creators of jobs rather than job- seekers largely in addition to the fact that basic education is mandatory which is responsible for high literacy level.  Education enables individuals to fix themselves up in the society into which they have found themselves. It equips individuals with the ability that will enable them explore the world, manipulate it for their survival and establish themselves. Potentials deposited in individuals are exposed through education so that individuals can acquire training and knowledge in a profession and earn a living (which is a continuous exercise) and education enables individuals cultivate good habits and develop the right attitude to work and life as good citizens.  

3. The Concept of Quality and Quality Education 

Quality according to Babalola (2007) is most often defined as “fitness to purpose in relation to the user and customer needs. It can also be taken to mean that the product conforms to standards, specifications or requirements”. In Bamisaiye’s (1983) words, quality may be defined as “the sum of composite of the properties inherent in a material or product”. Quality education on its own can be seen as relative term because what constitute quality education vary between country to country based on their economic resources, value system, educational goals and philosophies among others. Quality education improves the quality of the work force by raising the levels of its skills and efficiency. Quality education gives a nation access to the world’s body of knowledge, hence the adoption and adaptation of the reigning technology to specific environment is facilitated. By and large the general outcome of quality education is a progressive increase in productivity and efficiency. Quality education enables people to express more fully their potential capacities.  Longe (1999) puts learning environment (process) and students’ outcomes (graduates) under the umbrella of quality of education. The graduates in this case should be able to prove their worth by their level of performance in the competitive labour market among other challenges that will confront them in the society. Therefore it can be affirmed that comparability and international competitiveness of qualifications are a central feature of quality education.   

4. Measuring Quality Education: Useful Indices

Bamisaiye (1983) divides the indices for measuring quality education into namely indices of the productivity of the educational system and the factors-inputs indices. An education system uses inputs in terms of human and non- human to produce desired output after going through a process. If the inputs into education are conceivably measured and related to outputs by using various procedures, the result of such comparison is regarded as the productivity of the educational system. Thus, productivity is a ratio of inputs to outputs both in terms of quality and quantity.  

Some of the variables under factors-inputs indices are quantifiable while some are not. Those that are unquantifiable include school climate and the general tone of the school, discipline, moral and spiritual training, etc. quantifiable ones include the following: the quantity and quality of inputs to education, relevant curriculum, appropriate teaching methods and the quality of teaching aids, adequate and suitable infrastructural facilities, students-teacher ratios, students-classroom ratios, well-organized mid-day meals, planning, administration and efficiency of inspection and supervision, nursery and kindergarten schools, special education for the handicapped, conditions of school attendance which include distance which children walk to school and the distribution of hours among the different subjects in the syllabus, availability of suitable textbooks, well equipped library and resource centres for teachers and students, the proportion of the trained men and women in the teaching force, good system of record keeping, continuous assessment of learning activities and experiences, reliability of examinations in use, the quality of learning that is achieved, parents’ positive or negative attitudes to education, cultural and religious views in the local community, and the living levels of children’s families, their health and nutrition (Bamisaiye, 1983: 11).  

2.6 Summary and Uniqueness of the Study

      Very vast literatures has been written related to this research of study, on Islamic Education and Behaviour Modification as well as Secondary Schools. The past literatures pinpointed the concept of this topics in different angles and with different point of views. But mostly the literatures that were reviewed in this research work focus and analyze on one topic and not the combine topics. Therefore, the uniqueness of this research study would vividly differed with the previous ones that were written as it encompasses three different aspects or rather topics. That is, Islamic education, behaviour modification as were as secondary schools in Kano Municipal in particular and Nigeria at large. This research study were combined this three different topics and relate them to be relevant, thereby discussing them together to reflect one concept of study. The study were also looked into other ramifications that are very relevant to the research topic. Such as to bring the guiding framework for the students and teachers and the philosophy of education and values. Again, the research work would differed from the previous literatures as it were discussed on the role of parents in value education from different point of view. 

CHAPTER THREE

RESEARCH METHODOLOGY

3.1 Introduction

This chapter described the method and procedure which was used on this research study. Attempt were made here to describe the population, sample size, sampling technique, data collection instruments, the validation of the instruments, statistical procedures for data collection and analysis.

3.2 Research Design

The design used in this study is descriptive in nature, it is a term used to describe a number of decisions which need to be taken regarding the collection of data before and after they were collected. (Nwana, 1981). It provides guide lines which direct the researcher towards solving the research problem and may vary depending on the nature of the problem being studied. According to Okaja (2003). Research study means the structuring of investigation aimed at identifying variables and their relationship. It is use for the purpose of obtaining data to enable the investigator test hypothesis or answer research questions by providing procedural outline for conducting research”. It is therefore, an outline or scheme that serves as a useful guide to the researcher his efforts to generate data for the study. The research therefore, adopted the descriptive survey method to collect the data. The design is considered appropriate because it enables the researcher to generate data through, the standardized collection procedures based on highly structured research instrument and well defined study concepts and related variables.

3.3 Population of the Study

            A population is a group of elements or cases, whether individuals, objects or events, that conform to specific criteria and to which we intended to generalize the result of the research. Even though due to the large number of secondary schools and its population in Kano Municipal that make the research not possible to consult all involved, the study is limited to some selected secondary schools and students. The population of this study comprises SS3 student in the two selected schools in Kano Municipal Local Government Area. According to the statistical report obtained at Kano State Secondary School Management Board (KSSSMB), the total number of the Girls Senior Secondary Yakasai is two hundred and fifty (250) and the number of Boys from AbuBakar Adamis Senior Secondary School is one hundred and ninety (190). As at January 2016, their age ranges from 16 – years above. Below is the summary of the population.

Statement 3.1. Summary of the Population  

S/N	School	No. of Population
1.	Government Girls Senior Secondary School Yakasai	250
2.	Abubakar Adamis Academy	190
	Grand Total	440

3.4 Sample Size

Sample is a portion of a population selected for the study and sample size is the method of selecting the samples from the population. (Ogedegbe, 1998).It is a small group of elements or subject drawn from a definite procedure of a specified population. The sample size was determine by the table of population as guided by Krejcie and Morgan (1970). Therefore, the sample size of 440 population is 200.

3.5 Sampling Technique

            Sampling technique is specifying how elements are drawn from the population, using the simple random sampling technique, the researchers selected a sample size of 200 respondents. Simple random sampling on the other hand, is a method of drawing a sample from the population so that each number of the population is given an equal and independent chance of being selected, due to the fact that it is the easiest form of sampling.

3.6 Data Collection Instrument

            Data collection is any kind of information which can be identified and accumulated by the researcher to facilitate answers to their queries. Data collection in research involves gathering of information for research project through a variety of data sources. Virtually the nature of the study involves field work which necessitate the use of questionnaires designed to obtain the expected response from the relevant respondents. The Questionnaire used in this research is self-developed questions titled Islamic Education and Behaviour Modification among Senior Secondary School Students. The questionnaire was designed openly which is a structured type. The questions allowed the respondents to express their feelings and perceptions on their attitudes based on their capacity. The questionnaire was also designed with questions in forms of statements and lists of opinions from which respondents are given the chance to tick the responses of the choice of the questionnaire.

3.7 Validity of the Instrument

            According to American Psychological Association validity refers to the appropriateness, meaningfulness and usefulness of the specific inferences made from the test scores. The validity of the instrument was the content validity. In the case of present questionnaires, an effort was made by the researchers through giving it to experts in Federal College of Education, Kano, Bayero University, Kano and Yusuf Maitama Sule University, Kano there by making corrections, suggestions, and modification for face and content validity.    

3.8 Reliability of the Instrument

            The reliability of the Research Instrument was determined using a split half test using the odd and even numbered items to form the two halves. The two halves were administered to a sample of the Students for the Research Study. The Student Correlation Co-efficient was used to determine the reliability of the instrument. A co-efficient value of 0.65 indicated that the research instrument was reliable, hence it was adopted for getting the desired information for the study.

3.9 Method for Data Collection

            The data were be collected using the questionnaire which the researchers were administered face to face to the respondents. It is preceded by covering letter, introducing the researcher explaining the purpose of the research and soliciting assistance in providing the required information. The researcher were solicited the permission of the school authorities which include the Principals and senior Master in facilitating students. In each school, copies of the questionnaire were distributed to the selected students and were be given thirty minutes to complete the questionnaire in each school. The selected students were assembled in a hall with the assistance of the facilitators. The researchers were personally involve in the distribution of the questionnaire, explanations and translations were given were necessary.

3.10 Method of Data Analysis.

The data collected was analyzed using frequency count and simple percentage. In this regard, the response made by the students enable the researcher to present data concisely to achieve better understanding and to make data for informative, accurate and reliable consideration.

CHAPTER FOUR

DATA PRESENTATION AND ANALYSIS OF RESULTS

4.1 Introduction

The purpose of this research is to know the extent of “Islamic education among Senior Secondary Schools in Kano Municipal”. This chapter is concerned with the presentation and analysis of data gathered through the use of questionnaire distributed to the respondents and the discussion of the research findings. The data collected in this research were subjected to analysis using the statistical package. The analyzed data has been presented in form of tables.

4.2 Data Presentation

Responses of the respondents were analyzed using frequency counts and simple percentage. This statistical tools used because they were suitable means of breaking down and analyzing the generated data.

The research question was answered using the simple percentage.

Statement 4.1: Does Islamic Education modify student’s behaviour in Senior Secondary School?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	72	36	33	16.5	105	52.5%
Females	65	32.5	30	16	95	47.5%
Total	137		63		200	100%

            Table 4.1 shows that in terms of how Islamic education modify students’ behaviour in Senior Secondary Schools, it implies that 36% of the male Students admits that indeed Islamic Education modifies their behaviour, and 16.5% admit that it did not. While as for the female students 32.5% stated that Islamic Education modify their behaviour effectively and the remaining 15% uphold the view that it does not. The total number of the students that agreed Islamic education modify their behaviour of both males and females students is 68.5%, while those that think otherwise is 31.5% respectively, from the distributed questionnaire of 200.

Statement 4.2: Does Islamic Education make students to come to school regularly?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	15	7.5	90	45	105	52.5%
Females	20	10	75	37.5	95	47.5%
Total	35		165		200	100%

Table 4.2 shows that with regard to how Islamic Education makes students to come to school regularly 7.5% of the male students stated that Islamic Education make them to come to school regularly, and 45% said that it didn’t. While as for the female students 10% among them stated that Islamic Education make them to come to school regularly, whereas 37.5% describe that it didn’t. The total number of both males and female students that said Islamic Education make them to come to school is 17.5% while the total number of both males and females that said it didn’t is 82.5% respectively out of the 200 distributed questionnaire.

Statement 4.3: Does Islamic Education influence students’ attitudes in the school?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	70	35	36	18	106	53%
Females	72	36	22	11	94	47%
Total	142		58		200	100%

In table 4.3 above, it can be seen that with regard to how Islamic education influence Students in the school, 35% of the male students admits that Islamic Education influence their attitude in the School, where as 18% said it didn’t. While as for the female students, 36% among them describe that it influence their attitude in the school, but 11% said it did not. The total number of the students both males and females agreed that Islamic Education influence their attitude is 142 (71%) and the total number of the students both males and females that think otherwise is 58 (29%) respectively. From the 200 distributed questionnaire.

Statement 4.4: Does Islamic Education motivate students to study hard?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	51	25.5	54	27	105	52.5%
Females	55	27.5	40	20	95	47.5%
Total	106		94		200	100%

In table 4.4 Students were asked on whether Islamic Education motivates them to study hard, through which 25.5% of the male students agreed that it motivated them to study hard which reflects in their other subjects positively, and 27% said it did not. While the female students also respond thus: 27.5% among them said it indeed motivate them to study hard, and 20% said that it did not. The total number of both males and female students that agreed Islamic Education motivated them to study hard is 106 (53%) and those that think otherwise is 94 (47%) accordingly. From the 200 distributed questionnaire. 

Statement 4.5: Does Islamic Education lead students to participate fully in the class?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage (%)
Males	39	19.5	70	35	109	54.5%
Females	52	26	39	19.5	91	45.5%
Total	91		109		200	100%

Table 4.5 signifies that with regard to how Islamic Education lead students to participate fully in the class, 19.5% of the male students said it lead and encourage them to participate fully in the class, and 35% among them said it did not. While 26% of the female students describe that it lead and encourage them to participate fully in the class, and 19.5% among them said it did not. The total number of both males and females students that agreed Islamic Education make them to participate fully in the class is 91(45.5%), whereas those that think otherwise is 109 (54.5%) respectively from the 200 distributed questionnaire.

Statement 4.6: Does Islamic Education prevent students from drug abuse?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	89	44.5	15	7.5	104	52%
Females	77	38	19	9.5	96	48%
Total	166		34		200	100%

Table 4.6 regard to whether Islamic Education prevent students from drug abuse, 44.5% of the male students describe that Islamic Education indeed prevent them from engaging in drug abuse as they are warned and cautioned about its threat in this world and in the hereafter and 7.5% said it did not. While as for the female students 38.5% agreed that Islamic Education prevent them from drug abuse as they are told over its danger and implication in this world and the torment one is going to face in the hereafter, but 9.5% among them said it didn’t. The total number of both males and females that agreed Islamic Education prevent them from drug abuse is 166 (83%), whereas 34 (17%) among them think otherwise. From the 200 distributed questionnaire.

Statement 4.7: Does Islamic Education prevent student from truancy?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	70	35	37	18.5	107	53.5%
Females	54	27	39	19.5	93	46.5%
Total	124		76		200	100%

Table 4.7 indicated the terms of whether Islamic Education prevents students from truancy, 35% of the male students said of course Islamic Education prevent them from being absent from the school as they are told about the problem of not attending to school on daily basis, and 18.5% said it did not. While the females   27% among them stated also that Islamic Education prevent students from being truants, as through Islamic Education they understand the importance of attending schools on daily basis and 19.5% of the females said it did not. The total number of both males and females students that agreed Islamic Education prevents students from truancy is 124 (62%), whereas 76 (38%) among them think otherwise. From the 200 distributed questionnaire.

Statement 4.8: Does Islamic Education prevent students from examination malpractice?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	65	32.5	40	20	105	52.5%
Females	61	30.5	34	17	95	47.5%
Total	116		74		200	100%

Table 4.8 shows that with regard to whether Islamic Education prevent students from Examination malpractice 32.5% of the male students agreed that Islamic Education really prevent them from examination malpractice as they are told about its problems and disadvantages, but 20% among them said it did not. While the female students 30.5% among them stated that Islamic Education indeed prevent them from examination malpractice as it make them tom focus on their studies, but 17% said it did not. The total number of males and females students that agreed Islamic Education prevent them from examination malpractice is 116, whereas 74 think otherwise. From the 200 distributed questionnaire.

Statement 4.9: Does Islamic Education prevent students from cultism?

Respondents	Yes	%	No	%	Total Frequency		Total Percentage
Males	98	49	7	3.5	105	52.5%
Females	87	43.5	8	4.	95	47.5%
Total	185		15		200	100%

      

Table 4.9. Implies that with regard to whether Islamic Education prevent students from indulging into cultism, 49% of the male students admits that Islamic Education indeed prevent them from indulging into cultism because it is completely against doctrines which will destabilize one’s life in this world and in the hereafter, but 3.5% said it didn’t. While the female students 43.5% also clarify that they agree Islamic Education prevent them from indulging into cultism as Islam completely teaches against it, but 4% among them said it didn’t. The total number of males and females that agreed Islamic Education prevent them from engaging into cultism is 185 (92.5%), whereas 15 (7.5%) of both males and females said it is not. From the 200 distributed questionnaire.

Statement 4.10: Does Islamic Education prevent students from adultery and prostitution?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	96	48	9	4.5	105	52.5%
Females	81	40.5	14	7	95	47.5%
Total	177		23		200	100%

       

    Table 4.10. Shows that in terms of whether Islamic Education prevents students from engaging into adultery and prostitution, 48% of the male students stated that Islamic education prevent students from adultery and prostitution as they are often warned to completely avoid it, but 4.5% among them said it didn’t. While as for the female students 40.5% describe that Islamic education really prevent students from adultery and prostitution as they are severally told about its danger and threats. While 7% said it did not the total number of males and females that agreed that Islamic education prevent students from adultery and prostitution is 177 (88.5%) whereas 23 (11.5%) among them think otherwise. From the 200 distributed questionnaire.

Statement 4.11: Does Islamic Education teaches students about ethics and values?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	99		6		105	52.5%
Females	88		7		95	47.5%
Total	187		13		200	100%

     

 Table 4.11. Implies that whether Islamic Education teaches students about ethics and values, 49.5% of the male students admits that Islamic Education really teaches students about ethics and values and all sorts of positive behaviour in order to be morally sound, but 3% said it didn’t. While 44% female students also agreed that Islamic Education teaches students about good ethics and values so that their life style were positive, but 3.5% said it did not. The total number of males and females that agreed Islamic Education teaches students about ethics and values is 187 (93.5%), whereas 13 (6.5%) among them think otherwise. From the 200 distributed questionnaire.

Statement 4.12: Does Islamic studies teaches students about good moral behaviour?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	98	49	7	3.5	105	52.5%
Females	87	43.5	8	4	95	47.5%
Total	185		15		200	100%

Table 4.12. Indicated that with regard to whether Islamic Education teaches students about good moral behaviour, 49% of the male students stated that indeed Islamic Education teaches students about moral behaviour so as to become responsible students, but 3.5% said it didn’t. While as for the female students 43.5% said that Islamic Education really teaches students about good moral behaviour in order to become responsible students, and 4% among them said it did not. The total number of males and females students that agreed Islamic Education teaches students about good moral behaviour is 185 (92.5%) whereas those that think otherwise among them is 15 (7.5%) respectively. From the 200 distributed questionnaire.

Statement 4.13: Does Islamic Education teaches students about good manner?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	95	47.5	12	6	107	53.5%
Females	85	42.5	8	4	93	46.5%
Total	180		20		200	100%

     

Table 4.13. Implies that, with regard whether Islamic Education teaches students about good manners, 47.5% of the male students said that really Islamic Education teaches students about good manner as well as positive characters, but 6% among them maintain that it didn’t. While female students 42.5% among them agreed that Islamic Education teaches students about good manner, but 4% among them said it did not. The total number of males and females that agreed Islamic Education teaches about good manners is 180 (90%) whereas 20 (10%) among them think otherwise.

Statement 4.14: Does Islamic Education teaches students to be obedient?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	98	49	7	3.5	105	52.5%
Females	89	44.5	6	3	95	47.5%
Total	187		13		200	100%

Table 4.14. Shows that in terms of whether Islamic Education teaches students to be obedient, 49% of the male students agreed that Islamic Education teaches students to be obedient on themselves and in their relation with others in order to be responsible students, but 3.5% said it didn’t. While as for the female students, 44.5% agreed that Islamic Education really teaches students to be obedient and loyal to all and sundry, but 3% said it did not. The total number of males and females students that said Islamic Education teaches students to be obedient is 187 (93.5%), whereas 13 (6.5%) think otherwise.

Statement 4.15: Does Islamic Education teaches students to be good citizens?

Respondents	Yes	%	No	%	Total Frequency	Total Percentage
Males	91	45.5	14	7	105	52.5%
Females	77	38.5	18	9	95	47.5%
Total	168		32		200	100%

Table 4.15. Shows that in terms of whether Islamic Education teaches students to be good citizens, 45.5% of the male students agreed and stated that indeed Islamic Education teaches students to be good citizens through which they are told on how Islam prefers and urge students to be good citizens. This is in order to contribute to progress and development of one’s country and to abstain from doing what is wrong that were lead one to become unpatriotic citizen(s), but 7% said it didn’t. While for the female students 38.5% among them also stated that Islamic Education teaches students to be good citizens as that were make one to be responsible person thereby helping his/her country to developed, but 9% among the females students said it did not. The total number of both males and females students that agreed Islamic Education teaches students to be good citizens is 168 (84%), while 32 (16%) among them said it didn’t.

4.3 Discussion of the Results

Table 4.1 explain that Islamic Education modify students’ behaviour in Senior Secondary School. The majority of the respondents derives from them that is, the students was that Islamic Education modify students behaviour among both males and females in senior secondary schools of the research area. In the research question two students were asked that does Islamic Education make students to come to school regularly. From their response it is understood that Islamic Education make students to come to school regularly. This is the responses of the students both males and females. In the research question three students were asked does Islamic Education influence student’s attitude in the school. Majority of the students responded that Islamic education influence their attitude in the school. In the research question four the students were asked whether Islamic Education motivate the students to study hard. The research founded that the majority of the students believe that Islamic Education motivated the students to study hard. In the research question five students were asked whether Islamic Education lead and encourage students to participate fully in the class. The research study founded that Majority of the students said that Islamic Education lead and encourage students to participate fully in the class. In the research question six, students were asked on whether Islamic Education prevent students from drug abuse. Going by this question the research question founded that majority of the students both males and females stated categorically that indeed Islamic Education prevent them from engaging in to drug abuse. In the research question seven students were asked whether Islamic Education prevent students from truancy.  The majority of the students both males and females agreed that Islamic Education prevent student from truant behaviour, thereby attending their respective schools on daily basis. In the research question eight the students were asked whether Islamic Education prevent students from examination malpractice. The research study founded that Islamic Education prevent students from examination malpractice as they are told about its problems. In the research question nine students were asked on whether Islamic Education prevent them from indulging into cultism. Majority of the students responded that Islamic education prevent them from cultism as it is totally against Islam. In the research question ten students were asked whether Islamic Education prevent them from adultery and prostitution. The research study founded that majority of the students both males and females stated that Islamic Education prevented them against it, as they are severally cautioned about its threats and danger. In the research question eleven students were asked whether Islamic Education teaches students about ethics and values. The research study founded that majority of the students said Islamic Education teaches students about ethics and values. In the research question twelve students were asked whether Islamic Education teaches students about good moral behaviour. The research founded that Islamic Education teaches students about good moral behaviour. In the research question thirteen students were asked whether Islamic Education teaches students about good manner. The research study founded that majority of the students agreed that Islamic Education teaches students about good manners so that they would become responsible students. In the research question fourteen students were asked whether Islamic Education teaches students to be obedient. The research study founded that majority of the students stated clearly that Islamic Education teaches students to be obedient. The last but not the least the students were asked whether Islamic Education teaches students to be good citizens. According to this research study it founded that majority of the students both males and females agreed and responded that Islamic Education teaches students to be good citizens so as to contribute to the progress and development of their respective country.

CHAPTER FIVE

SUMMARY, RECOMMENDATIONS AND CONCLUSION

5.1 Introduction

The purpose of this research is to clarify the findings, to make recommendations and to come to the general conclusion regarding the case study “Islamic Education and behaviour modification among senior secondary school student” in the study area. The researcher provides conclusion and recommendations regarding this phenomenon in Senior Secondary Schools and come up with comprehensive outlook of the concept.

Islamic education has a basic frame of thoughts that becomes a reference for all educational practices in all aspects of human life. The basic thought frame is constructed of the three basic concepts of faith, devotion, and good deeds. These basic concepts form the core of Islamic teachings that must be adopted as the base structure of every system. These three basic teachings have been developed by clerics into three concept studies of faith related to matters of belief in Allah (S.W.T), laws related to matters of behaviours, and good deeds related to goods behaviours.  The three basic concepts are concerned with synergic and harmonious relations to produce compatibility, harmony, and balance in the four relation kinds. The first is the relation between man and his Creator in terms of how far humans have fulfilled their responsibilities to the Creator. The second is the relation among humans in which no one is to act in such a way that it will hurt others. The third is the relation between humans and animals and environment in which no one is to impact destruction. The fourth is the relation between man and himself, in which humans must respect themselves. These four relation kinds are contained in the Islamic education curriculum organized in the subject-matter components of faith, laws, good deeds, Qur’an, Hadith, and Islamic history.

Behaviour modification is used in many areas to assist in changing people's problematic behaviours. These behaviours are considered to be socially unacceptable and inappropriate for one's age and/or ability. Additionally, these behaviours are often disruptive to one's life.

            In addition to the modification of their behaviour due to the transition phase of their life, secondary school students also change their behaviour on account of many other factors that are external. Dupper (2010) maintain that students misbehave because there are mismatches between their needs and the socio-environmental factors that are within their immediate environment. Student misbehaviour is not only the naughty behaviour of the student but also the behaviour that disturbs the effective teaching and learning process (Ghazi, Gulap, Muhammad and Khan, 2013) and that interrupts the saner and safer school environment (Schleicher, 2015). Student misbehaviour is a source of worry for all school stakeholders (Gutuza and Mapolisa, 2015; Marais & Meier, 2010; Ramjanally, 2015). It is a multifaceted and complex school problem that is manifested in various forms (Ali, Dada, Isiaka and Salmon 2014). The various common forms of student misbehaviour are late coming, bunking classes, drug and alcoholic abuse, bullying, love affairs, vandalism, assault on the school prefects, insult on educators, wearing the wrong school uniform, use of the mobile phone, smoking, writing or using foul language in class, work not done, class disruption and immoral acts (Gutuza and Mapolisa, 2015).

            Therefore, bad experiences arising from unresolved conflict in the conscious mind determine the behaviour of adolescence such as Senior Secondary School Students. The conflict experienced disruptive students can be change by creating the necessary climate, structures and support mechanisms for endangering strong participation of parents, teachers, community, government and all stakeholders

5.2 Summary

            The report of this work has been preserved in the following order. Chapter one of the work provided an introductory orientation, and the outline of the entire study. It comprises the general background of the entire work. It discussed an overview of the reason why the researcher selected the topic “Islamic Education and behaviour modification among Senior Secondary Schools in Kano Municipal” as a case study. This part still discussed on the statement of the research problem were the researcher highlighted the critical analysis on Islamic Education and behaviour modification as one unique concept to be digested. This is as a result of behavioural changes that became pandemic in our Senior Secondary Schools that need to be addressed in behaviour modification. Aims and objective of the research work was also analyze under this part. The justification, scope and limitation was also described. Chapter two of this research study provide the comprehensive overview of the literatures that were viewed, analyzed and consulted for this research work. Chapter three has provided method and procedure which was used on this research study. Attempt were described the population, size, sampling technique, data collection instruments, the validation of the instruments, as well as statistical procedures for data collection and analysis. Chapter four of this research study discussed about the data presentation and analysis of the whole research study followed by the discussion of the research findings. Finally, Chapter five of this research work discussed on the summary of the research work and recommendations as well as general conclusion of the research study.

5.3 Recommendations

            In order to adopt successful measures that would adjust behaviour modification in our Senior Secondary Schools, all hands most be joined, and stakeholders must be involve and work together collectively. There must be change that would start from homes, society and schools. Islamic Education must be given upper most priority to curtail the menace so that we have responsible students in future. Some of the recommendations that would be given by the research to serve as a forward and amicable solution include the following:

1. Islamic Education

The comprehensiveness of Islamic Education covers all the areas of intellectual epoch. It gives much more concern about human life in order to have successful life and attain greatness in the hereafter if one follows the guidance from Allah. This is indeed one of the fundamental area that should be given an upper most priority, which is believed to have serve as the solid foundation through which the students would be built upon. Teaching moral and spiritual knowledge specifically would yield a positive result and would also reflect in their characters. Any students founded to be guilty of misbehaving should be approach in an appropriate manner and entice him on the significance of having moral and spiritual knowledge. This would really encourage to alleviate the problems of misconduct in schools. Also any staff involved in aiding and abetting students’ indiscipline should be adequately treated in an amicable process.

2. Behaviour Modification

Behaviour modification focuses on behaviours and behaviour changes. Behaviours are what a person does or says. The purpose of behaviour modification is to help change behaviours that have a social impact on one's life while improving a specific aspect of that person's life. All behaviour follows a set of consistent rules. It is the consistent application of positive or negative consequences to reinforce the occurrence of a desirable behaviour and/or to reduce the occurrence of an undesirable behaviour. Therefore, it is expected by the Senior Secondary School Students to uphold the positive ethics in order to be responsible students.

3. Senior Secondary Schools

Senior Secondary Schools are the third level in Educational hierarchy. That is after the Primary Schools, the Junior Secondary Schools and then Students were proceed to the senior level. As such is very important stage that has to be given a priority. It is from this level that a students were proceed to the final level that is the Tertiary Institutions or the University. Therefore, from this stage students has to be committed to their studies. At this level all the stakeholders most play their role, beginning from the Parents, Teachers, Government and the Students too by being dedicated and hard working in order yield positive result.

5.4 Conclusion

Conclusively, to conceptualize at this juncture, Islam being a comprehensive and all encompassed religion have glance and purview to the all aspect relating to the whole creation. Be it Religion, political, economic, and socio-cultural and all other matters related to human endeavor. In the light of this, Islam gave a well-established and comprehensive moral system in totality. Islamic religion taught us that the first urgent things as far as Islamic moral system is concerned is to teach and provided children with spiritual knowledge and discipline and then later worldly affairs. It is unless and until we refer back to the Islamic norms and values such problems, obstacles and threats could be effectively resolved from the Islamic perspectives. Islamic education serve as a panacea to all social vices, misconduct and all sorts of improper behaviour adhered by individual or group of individuals be it in the past, present or even in the future. At home, school or any other place.

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