Browsing by Author "sulaiman sheu adua"

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    CLT Theory and Classroom Practices in Secondary Education in Bangladesh: An Investigation into the Present Scenario
    (2021-08) sulaiman sheu adua
    This study examined how Communicative Language Teaching (CLT) is applied to English Language Classrooms in secondary education in Bangladesh. In conducting this study, the researchers used a mixed-method approach. The study used quantitative data collected from a questionnaire conducted with ninety-one students of secondary level and qualitative data from interview conducted with eight English teachers. The findings of the study reveal that English language classroom practices in secondary education hardly go with the principles of CLT. In some cases, the practices are far different from the techniques suggested by the CLT approach. The analysis reveals that although some teachers are willing to bridge this gap between CLT theory and classroom practices, they fail to do so because of time constraint, pressure from authorities to complete the syllabus, students’ and their parents’ eagerness to secure a good Grade Point Average (GPA) in the examination and their unawareness of the necessity of achieving communicative competence (CC). Based on these findings, some recommendations are provided at the end of the study for the improvement of pedagogical practices in secondary education.
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    DICHOTOMY BETWEEN HIJĀB AND NIQĀB IN ISLAM
    (2018-07) sulaiman sheu adua
    Islam is a complete way of life that contains every aspect of life, which designed by our Creator to advance happy, healthy communities and ease the path to eternal bliss in Paradise in today’s society modesty is seen as a sign of weakness or insecurity but this is not the ease in Islam where modesty is seen as a sign of respect for oneself and others Muslim scholars unanimously agreed that fulfilling the conditions of the dress code is an obligation on all Muslim men and women. They have based these conditions on evidence found in the Quran and the Sunnah. According to Encyclopedia of Islam, the term Hijab or veil is not used in the Qur'an to refer to an article of clothing for women or men alone, rather it refers to a spatial curtain that divides or provides privacy. In this wise, Al-Qur'an instructs the male believers (Muslims) to talk to wives of Muhammad behind a Hijab and then. Hijab (staying behind the partition} was the responsibility of the men and not the wives of Muhammad. Meanwhile. Hi jab as an integral part of everyday appearance and life of most Muslim women all over the world has been synonymous with Muslim women for quite some time. Consequently, the instruction of Hijab in the Quran. which was specifically directed to the wives of Muhammad, was later generalized, leading to the segregation of the Muslim men and women. This implies that, the modesty in Qur'an concerns both men’s and women’s gaze, gait, garments, and genitalia. The clothing for women involves Hijab and Khimar over the necklines and Niqab or Jilbab (cloaks) in public so that they may be identified and not harmed. Hence, the guidelines for covering of the entire body except for the hands, the feel, and the face, are found in texts of Fiqh and Hadith that are developed later. Therefore, the concept of Hijab and Niqab was recommended for the Ummah of the prophet (SAW) to save guard their nudity against lewdness and to protect modesty. However, the modest dress for woman is the practicability of Hijab/Niqab but there are controversies among the Ulama on the exact ambit of the Hijab. Although, there is consensus among all the Islamic Ulamah that all matured female should cover the whole bod\' with a loose long, not decorated not perfumed, not transparent, not resembles men’s and disbelievers clothes, especially when to appear in front of a (Gairu Mahrim) strangers or out of marital bind. In a distinguish view, the Niqab and Hijab are two different kinds of clothing that are available to Islamic women. Meanwhile, a Niqab is a segmented part of Hijab and cover only the face. It is a form of a veil that covers the face including the ears and the hair but Hijab actually refers to the rules of covering up. In addition, the word Niqab is used to refer to a veil that covers the head and face. However, Hijab means "cover,” "drape.” or "partition:” but the word Niqab means veil covering the lower face up to the eyes. The general term Hijab in the present day world refers to the covering of the face by women. Meanwhile, the specific nature of the dress involved can vary considerably among different schools of legal interpretation, seets, and cultural backgrounds. The study agrees that the word Hijab is the act of covering up but is often used to describe the headscarves worn by Muslim women. These scarves come in many styles and colours. The type most commonly worn in the Nigeria covers the head and neck but leaves the face clear. Whereas, the Niqab is a veil for the face that leaves the urea around the eves clear. However, it may be worn with a separate eye veil. It is worn with an accompanying headscarf. However, some scholars argue that Quran chapter 24 verses 30-31 teaches etiquette for male and female interactions, where khumur is mentioned in reference to the clothing of Arab women in the 7th century, but there is no command to actually wear them in any specific way. Meanwhile, the traditional Muslims and Salafis argue that the garments know today as Jilbab and khumur are the very garments demanded by the Qur'an. However, Qur'an translators and commentators translate the Arabic into English words with a general meaning such as veils, head-coverings and shawls. The Sunni scholars opine that, Muslims have recognized many different forms of clothing as satisfying the demands of Hijab but the debate focuses on how much of the male or female body should be covered. To this effect, Sunnis recommend that women wear loose clothing that is not form fitting to the body either modest forms of western clothing (long shirts and skirts), or the more traditional Jilbab, a high-necked loose robe that covers the arms and legs or Khimar a scarf or cowl that covers all but the face is also worn in many different styles. Meanwhile, the Qur'anic legislation regarding women is to protect them from inequities and vicious practices (such as female infanticide, unlimited polygamy, or concubinage, etc.) which prevailed in the pre-Islamic Arabia. The aims of this paper is not only to refute the insinuation of non-Muslims on the status of Islamic injunction towards Hijab and Niqab that Muslims woman was greatly afflicted in two ways which were the main source of different evils, sufferings and injustices that happened to her during history. But also to examine the significance of Hijab and Niqab as a remedy to the widespread of raping, incest and sexual harassment
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    Implementing the Islamic Paradigm for Religious Tolerance for Peaceful Co-existence in Nigeria: The Example of Jamacat Nasrul Islam of Nigeria (JNI)
    (2014-06) sulaiman sheu adua
    Tolerance and forgiveness are qualities which ensure success and prosperity in this world as well as in the hereafter. It should be remembered that forgiveness carries value when one is in a position to take revenge and it behaves only that person to forgive who possesses the necessary power. Islam teaches tolerance in whatever we do and if we encounter a problem or difficulty in life, we should not give up but continue struggling with prayer to God for the success of our objectives. Methodology relied solely on biographic appraisal of such studies that are related to this study. The paper looks at Jamacatul Nasril Islam in this regard by way of examining how the organisation exhibited tolerance and created avenue for peaceful co-existence among Muslims and Non-Muslims alike in all areas of its jurisdiction. The paper concludes by making few recommendations to Muslim and Non-Muslim Organisations in Nigeria to emulate the Jamacatul Nasril Islam style of operation for peaceful and harmonious co-existence in Nigeria.
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    INTERNATIONAL JOURNAL OF ADVANCED MULTIDISCIPLINARY RESEARCH (IJAMR)
    (2020) sulaiman sheu adua
    Indexing and Abstracting INDEXED AND ABSTRACTED The International Journal of Advanced Multidisciplinary (IJAMR) e-ISSN : 2393-8870 is indexed and abstracted in the following Databases.
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    RELIGIOUS STUDIES: A TOOL FOR NATIONAL DEVELOPMENT
    (2012-07) sulaiman sheu adua
    The word “religion” probably derives from the Latin root religio: Meaning to blind together, to bind fast, or fasten up that, which might otherwise fall apart. It was used sparingly in antiquity in several forms but its meaning in contemporary critical usage derives from the Enlightenment.Hence, the word “religion” is a translation of the Latin religio and is related to another word religio, which carries the meaning of chaining, or fastening or holding back. Thus religion binds people together. An acceptable definition has been framed over the years but with one deficiency or the other.A survey of existing definition reveals many interpretations. The Encyclopedia of philosophy defines “religion as the belief in an ever living God that is, in a Divine mind and Will ruling the Universe and holding moral relations with mankind” (Martinean 1967). Religion is the recognition that all things are manifestations of a power transcends our knowledge (Sponcer 1964). “Religion is rather an attempt to experience the complete reality of goodness through every aspect of our being” (Bradley 1967). “A man’s religion is the expression of his ultimate attitude to the universe, the summed- up meaning and purport of his consciousness of things.” (Caird 1967). “Religion is ethics heightened, enkindled, lit up by feeling” (Arnold 1965) worthy that most of these definitions stress one aspect or another of religion to the exclusion of others. Thus, Martinean and Spencer represent religion as some sort of beliefs or other cognitive state. Bradley and Arnold express it as a kind of moral attitude and activity and while Taggart and Tickle (1965:9) sees it as a certain kind of feeling. In a nutshell, Encyclopedia Britannica defines religions as “a particular system or a set of system in which doctrine, rituals, sentiments and other similar elements are inter connected” (Henry 1992:509). In its general and comprehensive connotation, however, the word religion depicts man‟s relation to that which he regards as holy, whether the holy being is super natural or even personal to the individual concerned.To the vast majority of Nigerians, however the term religion is always associated with the existence of a deity who assumes different names or nomenclatures in different parts of the country and among different groups and communities (Balogun 1978:50). For purpose of this paper, therefore religion is the system by which man recognizes the existence of a super human controller of the universe, the recognition God as an object of worship, love and obedience, which ultimately leads to practical piety and morality
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    THE IMPACT OF MUSLIM BROTHERHOOD SOCIETY ON THE MUSLIM ORGANIZATIONS IN YORUBALAND
    (2018-01) sulaiman sheu adua
    The Muslim Brotherhood Society in Egypt was aimed at tackling the westernization syndrome and installing the Islamic supremacy through the reinstatement of Islamic system in the polity. The movement from its inception has assumed the most time. The intent of the study is to explore the impact of the movement on Muslim organizations in Yorubaland of Nigeria. Field and library research methodologies were adopted. Findings of the research show that organizations in Yorubaland are classified into the affiliate and influenced groups. The aspects in which the impacts are fel include the mis- sion, organizational structure, methodology, and syllabus. The study concludes that unl Muslim Brotherhood organizations in the Arabia countries that have been mischievously declared as terrorist elements, the Brotherhood-oriented organizations in Yorubaland have not posed any threat to the security of their host localities. KEYWORDS: Impact, Muslim Brotherhood, Muslim Organization, Article History Received: 29 Nov 2018 | Revised: 28 Dec 2018 THE IMPACT OF MUSLIM BROTHERHOOD SOCIETY ON THE MUSLIM ORGANIZATIONS IN YORUBALAND Sulaiman Sheu Adua Research Scholar, Department of Religions, History and Heritage Studies, Kwara State University, Malete, Kwara, Nigeria The Muslim Brotherhood Society in Egypt was founded by Hassan al-Banna¯ in 1928 as a revivalist movement aimed at tackling the westernization syndrome and installing the Islamic supremacy through the reinstatement of Islamic system in the polity. The movement from its inception has assumed the most influential Islamic movement in contemporary time. The intent of the study is to explore the impact of the movement on Muslim organizations in Yorubaland of Nigeria. Field and library research methodologies were adopted. Findings of the research show that organizations in Yorubaland are classified into the affiliate and influenced groups. The aspects in which the impacts are fel sion, organizational structure, methodology, and syllabus. The study concludes that unl Muslim Brotherhood organizations in the Arabia countries that have been mischievously declared as terrorist elements, the oriented organizations in Yorubaland have not posed any threat to the security of their host localities.
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    THE ISLAMIC SHURA SYSTEM AND THE WESTERN DEMOCRATIC PROCESS GOOD GOVERNANCE AND CREDIBLE LEADERSHIP
    (2018-10) sulaiman sheu adua
    It is an uncontroverted fact that the concept of leadership continues to change. Times were, when it was all about ‘leaders are born’. A position premised on the fact that there are traits that marked a leader, and that these are hereditary. Scholars have argued that hereditary traits alone cannot produce good leaders. While some argue in favour of charisma as a basic determinant of leadership, others view style, skills, knowledge and competence as critical components of leadership. Complementing these thoughts, this paper posits that aside the above mentioned determinants, the process through which a leader is selected or elected remains critical in determining the quality of leadership. Anchoring on this position, the paper therefore examines the modus operandi of the Islamic Shura system of selecting leaders vise- visa the Western democratic process of electing leaders. To achieve this, the paper adopts the use of the secondary data and literatures from journals, textbooks, other literary materials relevant to the subject matter; and personal observation. Based on its findings, the paper concludes that producing a good leader is a function of the process of election or selection among other determinants, and that the process remains critical. Among other recommendation the paper suggests that, though most modern democracies are secular, the Islamic Shura system of selecting leaders, if synergized with the Western Democratic process of electing leaders, will produce better, morally upright and selfless leaders, needed to challenge the ills in the society, while in the same token, produces good governance