Education in Islam is in two spaces: From the process approach and the product approach Islamic education is uniquely different from other types of educational theory and practice largely because of the all-encompassing influence of the Koran. The Koran serves as a comprehensive blueprint for both the individual and society and as the primary source of knowledge. In this way, the teachings of the Koran served a vital social function as the only vehicle for formal public instruction for school-age children. The curriculum of Islamic education is primarily directed to children beginning as early as age four it is centered on Koranic studies and on religious obligations such as ritual ablutions, fasting, and prayer. The focus reflects the belief that raising children with correct principles was a holy obligation for parents and society (Adekilekun 2012).
Islam goes beyond religious spheres. It takes care of all human endeavors. Islam discusses the spiritual and mundane activities of man. Hence, it is regarded as a “complete way of lifeâ€. The social, economic, political, and cultural and educational values of Islam cannot be overemphasized. Islam lays down distinctive standard for the life of man. It regulates the life of man to conform to the needs of this world and the hereafter. Therefore, a Muslim is not expected to separate his mundane life from the spiritual life. From its inception, this religion placed a high premium on education and has enjoyed a long and rich intellectual tradition. Knowledge (‘ilm) occupies a significant position within Islam, as evidence by the more than 800 references to it in Islam’s revered book, the Qur’an the importance of education is repeatedly emphasized in the Qur’an with frequent injunction, such as “God will exalt those of you who believe and those who have knowledge to high degree†(Q. 20: 14), and “As God has taught him, so let him write ‘’ (Q. 2:282). Such verses provide a forceful stimulus for the Islamic community to strive for education and learning.
Similarly, Tsoho(2012) argued that; The holy Qur’an centered its first five verses on education, and the prophet of Islam consistently charged the Muslims to seek for education. Islam therefore values education and makes it prerequisite of the religion whenever Islam goes, it sells its education values to people there and they also share the values as well.
Aim and Philosophy of Islamic Education
Basically, the Holy Qur’an offer explanations for all the constituents of philosophy. The concept of philosophy deals with three basic branches: metaphysics, epistemology and axiology. Metaphysics deals with issues beyond ordinary human comprehension such as the nature of God, man, death, universe etc. Epistemology deals with the meaning, scope, sources and types of knowledge while axiology deals with the issue of morality and values (Isiaka, 2012). The nature of God is not in doubt. He is perceived as the Almighty Allah. Man is presented as a representative of God on earth. He is made up of the indivisible components of body, soul and intellect. Man is created for a purpose to worship God alone and he is charged to do good for he must surely give account of his works on earth on the Day of Judgment. The Holy Qur’an lays emphasis on various values which it compels on Muslims. These include; honesty, truthfulness, justice, sound moral character, humility etc. The concept of Islamic education in respect of its philosophy purview the process through which human beings are trained and prepared in a concerted way to do their creator’s bidding in this life (Dun’ya) to be rewarded in the life after death (Akhirah).
Finally, the interconnection among; mundane, empirical metaphysical and spiritual matters are inseparable in Islam. Thus, an Islamic education system prepares human beings for both life on this earth and the life after death. It enjoins man to acquire education that will give him necessary tools of this life but not at the expense of the hereafter.On a broader line, one may wish to consider Islamic education as system of education which entails ideological concept expounding the very nature of life (here and after), and prescribing the position of man and his role on earth. one can infer that Islamic education includes the doctrine and pragmatic set-up, which emanate from and premised on the ideological framework. The framework in question entails and it’s sustaining power, politics and its characteristic, social order and its values, economic precepts, its philosophy and internationalism in its ramifications.
2. Advent of Islam in Ilorin
It is pertinent to succinctly reflect the historical background of Ilorin community before the advent of Islam. Ilorin which is a conglomerate of Asa, Moro, Ilorin West, East and South local government areas of Kwara State, Nigeria. Ilorin west local government area is regarded as premier local government and head quarter of all emirate councils with a population of 364,666(Census,2006) created from the defunct Ilorin local government in 1991( Oniye,2009). The community as far back as seventh century ago was a pagan community. It is on record that most of the settlers were Yoruba people under the leadership of Alaafin Oyo.
There are divergent myths and legends surrounding the pre-Islamic period of Ilorin community. But an adage that says “however the gloomy could might be, there must be small lighteningâ€. From this Quotation, It is popularly affirmed that Ilorin was founded around 16th century A.D. by one Ojo Isekuse a Hunter who was reported to have hailed from (Gambe near Oyoile) or near a rock situated at Bamidele’s compound in Ilorin. Although Adekilekun (2009) relayed that the historical development of Ilorin and Islam bore significance through its location. It is between the savannah to the north and the forest zone to the south.
Oloyede (2012) corroborate the above that influence of Hausa/ Fulani trade with their respectively neighboring town up to Dahomey in Kola nut and cattle trader in around 1600-1700 foster Islam in Ilorin. Another striking point which aided the conversation of the people of Ilorin to Islam was the enterprising native of Hausa together with their writing and hand work. It was also on record that the Hausa people were known with manufacturing material such as cloth, dying, converting animals skin for shoes and bags. These in turn created respect and dignity for the Hausa people among the Yoruba which eventually ended in their conversation to Islam.
