The major discourse on the point of Islamic education opposites the western idea of schooling as it is evident that both method of schooling has diverse goals, and this shows plainly that they are not equivalent. It resembles contrasting the goliath and the diminutive person, or the day and the night in all consequences. Islamization of schooling is as old as Islam itself. It is a continuation of exertion made by the early researchers like Ibn Hajar al-Asqalani, Ali ibn al-Madini, Imam al-Ghazali, Ibn Taimiyyah, Imam Maalik and others to accommodate the information on their experience with the soul of Islam. The single point is to reevaluate information to adjust to the Islamic conviction framework and perspective.
The term Islamization of knowledge means practicing (i.e. discovering, compiling, piling together, communicating and publishing) intellectual activities based on the Islamic concept of the universe, life and man (Khalil, 2007).
So for Islamization of Education and useful information to actually succeed, it needs to battle with the following accompanying threats and underlying botherations:
1. Suitability and Acceptability: For this, a considerable number of people will consider the program as a method of Islamizing the residents of Nigeria especially Non-Muslims, just similarly as the colonialists and the then teachers utilized the western instruction to change the indigenes over to Christianity. In this savvy, the Non-Muslims and some ostensible Muslim would scowl at it, and are probably going to baffle any endeavor to make it conceivable, in a similar vein as they restricted the full execution of shari’ah law in the country. Another hiccups will majorly come from those that view Islam and its related guidance and instruction as not suitable to the modern days now, which is obviously a fallacy.
2. Paucity of human and material requirements: The territory of usable resources and assets are likewise fundamental to every educatiinal programme. For a commission of this nature to succeed and achieve the desired aims, it requires both human and material assets, efforts and sacrifices. Also, the program would confront the issue of labor because there are no enough workforce to man the program. The significant regions that may require external assistance are science and Technology. The country as a whole has not delivered enough work force in these territories least of those that would be utilized for the Islamization program.
3. Sensitization and Public Education: Another issue is making the Public aware. Men are foes of what they are uninformed about. The idea of Islamization of Education is strange to certain individuals regardless of whether it would profit them toward the end; they show threat to it at starting stage just as it was done when Islamic Banking came into the conversation in Nigeria. Some would decipher it to mean presentation of shari’ah law and the takeover of the country as an Islamic entity. One ought not be shocked on the off chance that one finds that the primary opponents are Muslims, the unenlightened ones. Their response to the thought would add AGO fuel to that of the non-Muslims. In the light of this, cognizant Muslims in the broad communications need to illuminate Nigerians on the practicality of the program and stress its short and long overall benefits.
4. Government Patronage: The possibility of support from government is nearly impossible. Government won’t permit any individual or gathering of people to utilize her school for such a program under the guise of national cohesion, religious tolerance, and secularity. The gradual deterioration of Nigeria’s public education system made it easy for the Ulama and their schools to regain relevance as credible alternatives to the failed policies of the Nigerian sate. Debiel & Lambach (2010) maintain that in a situation of crisis of state failure, local elites have a way of positioning themselves as ‘functional equivalents’ by serving as hybrid providers of those public goods that the state does not provide or only provides poorly.
QUICK-FIXES
1. Islamic schooling grasps the instructing of Islam precepts through compelling training to guarantee that the yields from this framework can be worth wide and profited to the general public and furthermore grasps the five mainstays of Islam. Nigeria has a large concentration of children who are not attending school despite a decade of investment in a programme of mass education, the Universal Basic Education (UBE), launched in September 1999. The Federal Ministry of Education (FME 2009) admits that 10.5 million children (or 30% of the primary school-age cohort) do not have access to primary education, but this figure masks widespread disparities between the nation’s six geopolitical zones. For instance, in the North-East and North-West zones, commonly referred to as the ‘core north’, over 50% of the children do not attend school compared with less than 20% in the South-East and South-South (National Population Commission, NPC, & IFC Macro 2009). Providing workable solution to this is to adopt the Islamization of education in National scale. By structuring the Islamic education curricula to reflect the two-tier structure of Nigerian secondary school system, Islamic schools operating the modified national curricula facilitate the integration of their students in educational and career opportunities without abandoning their pursuit of Islamic education. They have been able to achieve this by broad coverage of subjects prescribed for secondary schools in the NPE, the use of English as the medium for teaching these secular subjects, and putting their students forward for common national examination and certification processes. Although they face constraints that limit their internal efficiencies (Umar 2003; Abd-el-Khalik et al. 2006), these Islamic schools proceed in a direction that reinforces the attainment by the state of common policy goals which are critical to the enthronement of national unity.
Below are other solutions provided for the stated problems above.
2. Human and Material Resources: Schools should be set up explicitly for this reason on the grounds that without knowledgeable and professional manpower, the program is bound to fizzle out and woefully fail. Existing Local and Foreign learning institutions should additionally provide arrangement of educational and religious materials, infrastructures (in their limited capacity) and different practical frameworks. The current contents available for use are mostly superfluous to the learner’s craving. So numerous Muslim researchers should be urged to compose books pertinent to our requests.
3. Scholarship Award: Scholarship grant should be made accessible for prospective learners with no segregation.
4. Regulation and Proper Remuneration of Islamic Teaching Profession: Muslims should be urged to show obligation; a circumstance where Muslims who are expertly able to educate incline toward regulatory positions can’t help. It will be a fantasy to anticipate that non-Muslims should advance this praiseworthy program.
5. Normalization of Our conventional Islamic Education: Our customary Qur’anic schools should be normalized and revitalized in order to satisfy the current need. This should be possible by setting up Muslim nursery and elementary schools dependent on Islamic educational program.
6. Individual’s Support: The middle earners and wealthy (rich) Muslims, the financial specialists an other Islamic associations both at home and abroad should go all out in helping the program. This is a 21st century jihad. This is a business that is more beneficial for our rich men than supporting games and other common celebrations. What’s more, an Islamic Education Development Trust (IEDTF) should be set up to be utilised for the program.
7. Sensitization and Public Awareness Campaign: We should also set out on energetic awareness campaign, demonstrating the benefits of this activity and products of its prosperity. This program can’t make a gigantic progress without the collaboration of all Muslims in instruction, organization, mass correspondence and monetary areas of our public life. Precise mission and illumination projects should be given need consideration; in any case the thought would be confounded and contrarily introduced to individuals and general public.
Lawal Afeez Arishekola writes from Lagos, Nigeria
Jumu’ah 17th Jumadal-Ula, 1442 Hijriyyah
1st January, 2020
English 
