CHAPTER ONE:

INTRODUCTION

1.1 Background of the Study

There is almost no society today that is free from moral related issues. The

difference is in the degrees of the virtues and vices which are traits or characters

through which morality is exhibited. However, lack of morality has become the

bane of societies. Thus, this puts to question our integrity as Muslims Abu (2022).

The Prophet Muhammad (SAW) said that: "righteousness is good morals" (Sahih

Bukhari). How then human being can be good Muslims if our morals are

questionable? This section seeks to explain the meaning and scope of morality,

its purpose, what makes it different, what is a virtue, what are the strategies to

attain Morality and understand Moral development. Ethics deals with such

questions at all levels. Its subject consists of the fundamental issues of practical

decision making, and its major concerns include the nature of ultimate value and

the standards by which human actions can be judged right or wrong Amir (2024).

The terms ethics and morality are closely related. It is now common to refer

to ethical judgments or to ethical principles where it once would have been more

accurate to speak of moral judgments or moral principles. These applications are

an extension of the meaning of ethics. In earlier usage, the term referred not to

morality itself but to the field of study, or branch of inquiry, that has morality as

its subject matter. In this sense, ethics is equivalent to moral philosophy. For the

purpose of this course, we may however be using the two words interchangeably.

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Some definitions are as follows:

Alkanz (2017) defines morality is conformance to a recognized code,

doctrine or system of rules about what is right or wrong, and behaving

accordingly it is the principles concerning the distinction between right and

wrong or good and bad behavior or the behavior as it is affected by the

observation of these principles it is a code of conduct that an individual, group or

society holds as authoritative, in distinguishing right from wrong Morality can

also be defined as "a firmly established condition of the heart from which acts

proceed easily without any need of thinking" So, it is a mindset, an attitude, as

though one is programmed to doing good. It helps one to acquire the love of Allah

(SWT). Moral values are the foundation of a happy and successful life and a

virtuous community or society.

Generally speaking, good and evil are often looked at as relative concepts

(Moral Relativism). Moral codes differ over time and between places, and there

are many cases of things being considered Moral by one society and immoral by

another. This wide divergence of Moral codes has led to a view that all Morality

is relative and that there is no universal (normative) ideal standard which can be

used to judge what is better or worse. What is morally good is what the group,

society or culture decides Timez (2017).

However, this is not so in Islam which holds that Moral positions are not

relative. Islam defines a universal standard by which actions may be deemed

Moral or immoral.

2
 Islamic Moral system is all encompassing: it guides the human race on how

to achieve it at both the individual and collective level. Morality in Islam

addresses every aspect of a Muslim's life, from greetings to international

relations. Islamic Morality is a code of conduct revealed by Allah and lived by

the Prophets, and, in particular, that which was shown by the final Prophet

Muhammad (SAW) who explained his purpose e as having been sent to perfect

Morality. In fact, Morality occupies a prominent position in fulfilling the higher

objectives (Maqasid) of the Islamic Law (Shari'ah) Abū Bakr Q.Shā (365/976).

Agayati L. (2012) In his book “a Perfect Man’ stated that morality is

universal in its scope and applicability. Not all codes of conduct are Moral. There

are equates, regulations, laws and religious observances, all of which seek to

order our lives, but breaches of which might not be thought morally wrong. For

instance, wearing pajamas to a business meeting might be a breach of etiquette,

accidentally overstaying on a parking lot may be unlawful, but neither of these

acts would normally be thought to be immoral.

There is a relationship between religious views and Morals. Religions have

value frameworks that guide adherents in determining right and wrong. Islam is

a way of life that constantly guides and leads its followers toward paradise and

ultimate salvation. Morality is one of its important subjects.

Tamim al-Dari (RA) said: "The Prophet Muhammad (SAW) said, The

Religion is sincerity (nasihah)," We said, "To whom?" He said, "To Allah, His

Book, His Messenger, and to the leaders of the Muslims and people in general”

3
However, this does not mean religion is only Morality rather its preeminence in

Islam is being emphasized.

1.2 Statement of the Problems

Morality generally refers to a code of conduct, that an individual, group or society

hold as authoritative, in distinguishing right from wrong. Islam as a complete way

of life encompasses a complete moral system that is an important aspect of its

world-view through the guide of Qur’an. We live in an era where good and evil

are often looked at as related concepts. Islam, however, defines a universal

standard by which actions may be suspect moral or immoral. The Quran provides

guidance on moral principles and ethical values to mankind, it emphasizes

concepts such as responsibility, accountability, justice, benevolence, sin,

repentance, intention, and sincerity.

This research seeks to establish how the moral teaching of the Qur’an and

its impact on the people of Jiwa (AMAC). This is done in analysing of the form

of how Muslims should live their life according to these values which are

prescribed by Almighty Allah, due to culture, society, environment and human

nature, the advent of the internet, globalization, and so on.

The moral behavior of some Jiwa (AMAC) Muslims in relation to the

practice of some Islamic social institutions like Nikah, neighbourhood existing

cultural norms is a problem requiring solution. These are alien to Islam. Again, it

is observed that some Jiwa (AMAC) people are still demonstrating the cultural in

their day-to-day activities. Similarly, parents unilaterally exercise influence to

4
pronounce divorce against the wives of their children, or force their male children

to repudiate their wives. And many business are mixed with interest also the

neighbors are not treated well.

Another problem is the alarming rate at which some Jiwa (AMAC) Muslim

Scholars (Ulama) overlook some cultural practices in AMAC. For example, a bet

and drinking, womanizing and many youth are engage in ritual and bad attitude.

Perhaps, this is a demonstration of weakness in faith. These and other issues made

it necessary to undertake a research to assess the impact of Islam on some of these

Hausa cultural practices and proffer some recommendations that will ensure

effectiveness in carrying out their cultural activities according to the teachings of

Islam.

1.3 Objectives of the Study

The aim and objective of the study is to explore the moral teaching of the Qur’an

and its impact on the people of Jiwa (AMAC). Therefore, the study intends to:

1. Examine the impact of moral teaching of the Qur’an on the people of Jiwa

(AMAC) metropolis.

2. To examine the Qur’ānic approaches to moral values of the people of Jiwa.

3. To examine the importance of Islamic morality in the society.

4. To find out the impact of moral teachings of the Quran on individuals and

society.

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5. To suggest some solutions of Quran guidance on moral principles and ethical

values that can help individuals develop a strong moral character and lead a

virtuous.

1.4 Research Questions

Based on the specific objectives, the researcher deducted the following research

questions:

1. What are the impacts of moral teaching of the Qu’ran on the people of Jiwa

(AMAC)?

2. What are the Qur’ānic approaches to morality among the Islamic people of

Jiwa (AMAC)?

3. What are the importance of the Islamic morality of the Qu’ran to the society?

4. What are the impact of moral teachings of the Quran on individuals and

society?

5. What are the Quran guidance on moral principles and ethical values of Jiwa

(AMAC)?

1.5 Significance of the Study

The Quran provides guidance on moral principles and ethical values that can help

individuals develop a strong moral character and lead a virtuous life. The study

of these teachings can help individuals understand the importance of morality and

how it can positively impact their lives. The moral teachings of the Quran can

have a profound impact on society of Jiwa (AMAC). It promote concepts such as

responsibility, accountability, justice, benevolence, and sincerity, which can lead

6
to a more just and equitable society. The study of these teachings can help

individuals understand the importance of morality in society and how it can

contribute to the welfare of individuals and society as a whole.

The moral teachings of the Quran are not limited to a particular time or

place. They are relevant to contemporary issues and can provide guidance on how

to address them. The study of these teachings can help individuals understand

how to apply them to practical problems that affect humanity. The study can also

be the practical benefit to non-Muslims, it teachings can help promote interfaith

dialogue and understanding, as well as contribute to a more peaceful and

harmonious world in Jiwa (AMAC) metropolis Abuja.

The study provides guidance on moral principles, promotes a just and

equitable society, is relevant to contemporary issues, and can contribute to

interfaith dialogue and understanding. Also the study intends to contribute to

knowledge and also serve as a relevant reference material for further researches

on the moral teaching of the Qur’an and its impact on the people.

1.6 Scope and Limitation of the Study

This study is meant to explore the moral teaching of the Qur’an and its impact on

the people of Jiwa (AMAC) metropolis. This study is limited to only the Muslim

members of Jiwa (AMAC) metropolis.

1.7 Operational Definition of Terms

Morality: Morality generally refers to a code of conduct, that an individual,

group or society hold as authoritative, in distinguishing right from wrong. Islam

7
as a complete way of life encompasses a complete moral system that is an

important aspect of its world-view.

Ethical values: The literal meaning of “Ethics” is character and nature of the

community, people or system. As “Islamic Ethics is a set of rules which are

guiding a Muslim so that he/she can live good and ideal life while being

civilized.”

Qur’an: Quran literally means "a reading or reciting." However, the term

"Quran" has been historically used specifically to refer to the book which was

revealed to Prophet Muhammad (SAW).

Hadith: Hadith (“News” or “Story”), also spelled Hadīt, is a record of the

traditions or sayings of the Prophet Muhammad (SAW), revered and received as

a major source of religious law and moral guidance, second only to the authority

of the Qurʾān, the holy book of Islam. It might be defined as the biography of

Prophet Muhammad (SAW) perpetuated by the long memory of his community

for their exemplification and obedience.

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 CHAPTER TWO:

REVIEW OF RELATED LITIRATURE

2.0 Literature Review

Morality teaching in the Holy Quran and its impact on people is a topic of interest

and research. While there are several resources available that discuss the moral

teachings of the Quran and their impact on individuals and society, it is important

to note that the many research has been diving However, based on the available

information I have reached, I can provide a general understanding of the study.

In Islam, morality in the sense of "practical guidelines" or "specific norms or

codes of behavior" for good doing (as opposed to ethical theory), are primarily

based on the Quran and the Hadith – the central religious texts of Islam – and also

mostly "commonly known moral virtues" whose major points "most religions

largely agree on". They include kindness (to people and animals), charity,

forgiveness, honesty, patience, justice, respecting parents and elders, keeping

promises, and controlling one's anger, love of God and those God loves, love of

his messenger (Muhammad) and of believers Musharaf H. (2014).

Musharaf H. (2014) in his book ‘7Steps to Moral Intelligence’ stated that

morality is conformance to a recognized code, doctrine or system of rules about

what is right or wrong, and behaving accordingly it is the principles concerning

the distinction between right and wrong or good and bad behavior or the behavior

as it is affected by the observation of these principles it is a code of conduct that

9
an individual, group or society holds as authoritative, in distinguishing right from

wrong.

Abul Q. (2012) defined morality as "a firmly established condition of the

heart from which acts proceed easily without any need of thinking" So, it is a

mindset, an attitude, as though one is programmed to doing well. It helps one to

acquire the love of God. Moral values are the foundation of a happy and

successful life and a virtuous community or society Abul Q. (2012).

Generally speaking, good and evil are often looked at as relative concepts

(Moral Relativism). Moral codes differ over time and between places, and there

are many cases of things being considered Moral by one society and immoral by

another. This wide divergence of Moral codes has led to a view that all Morality

is relative and that there is no universal (normative) ideal standard which can be

used to judge what is better or worse. What is morally good is what the group,

society or culture decides Yahaya H. (2013).

However, this is not so in Islam which holds that Moral positions are not

relative. Islam defines a universal standard by which actions may be deemed

Moral or immoral.

Islam's Moral system is all encompassing; it guides the human race on how

to achieve it at both the individual and collective level. Morality in Islam

addresses every aspect of a Muslim's life, from greetings to international

relations. Islamic Morality is a code of conduct revealed by Allah and lived by

the Prophets, and, in particular, that which was shown by the final Prophet

10
Muhammad (SAW) who explained his purpose as having been sent to perfect

Morality." Al-Quraishi M. (1999).

In fact, Morality occupies a prominent position in fulfilling the higher

objectives (Maqasid) of the Islamic Law (Shari'ah). The "basic aim" of Islamic

morality and ethics is "to achieve" the Pleasure of Allah or to make Allah's

pleasure "the objective of man’s life"; and the importance of moral behavior in

this is reflected in the five Quranic verses calling on Muslims to enjoin what is

right and forbid what is wrong, and hadith that quote Muhammad as saying 'I was

sent to perfect the ethical conduct'

2.1 The Concept of moral and its meaning

Several individuals, scholars, cultures and norms of others have given different

definitions and meanings to moral. The Oxford dictionary defines morality as:

“Principles concerning right & wrong or good & bad behavior.” (Hornby 2014,

826). Morals are the principles that govern how we ought to behave. They are

based on our values, which are the things that we believe are important in life.

Morals help us to make decisions about what is right and wrong, and they guide

our behavior (Muthari, M (2012).

Morality is universal in its scope and applicability. Not all codes of conduct

are Moral. There are etiquettes, regulations, laws and religious observances, all

of which seek to order our lives, but breaches of which might not be thought

morally wrong. For instance, wearing pajamas to a business meeting might be a

11
breach of etiquette, accidentally overstaying on a parking lot may be unlawful,

but neither of these acts would normally be thought to be immoral.

There is a relationship between religious views and Morals. Religions have value

frameworks that guide adherents in determining right and wrong. Islam is a way

of life that constantly guides and leads its followers toward paradise and ultimate

salvation. Morality is important subjects.

Tamim al-Dari (RA) said: "The Prophet said, "The Religion is sincerity

(nasihah)." We said, "To whom ? " He said, "To Allah, His Book, His Messenger,

and to the leaders of the Muslims and people in general,” (Bukhari).

However, this does not mean religion is only Morality rather its

preeminence in Islam is being emphasized.

There are many different moral codes in the world, each with its own set

of values. Some moral codes are based on religion, while others are based on

philosophy or culture. However, all moral codes share some common principles,

such as the importance of honesty, fairness, and compassion.

Morals are important because they help us to live together in harmony. They

provide us with a framework for resolving conflicts and making decisions that

benefit everyone. Morals also help us to develop our character and become better

people.

According to Britannica (2023) moral concepts can be sought as follows:

i. Honesty: Telling the truth, even when it is difficult.

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 ii. Fairness: Treating others equally, regardless of their race, religion, or

social status.

iii. Compassion: Feeling empathy for others and wanting to help them.

iv. Respect: Valuing the rights and dignity of others.

v. Responsibility: Taking responsibility for our actions and the

consequences of those actions.

vi. Justice: Upholding what is right and fair, even when it is difficult.

These are just a few examples of moral concepts. There are many other moral

concepts that are important to different people and cultures.

Indeed morals are not always easy to follow. There are often situations where we

have to choose between two competing moral values.

Morals are an important part of our lives. They help us to live together in

harmony and to become better people. By following our moral principles, we can

make the world a better place Tamar, (2014).

From an Islamic perspective, morality is one’s good habits and attributes

by which he spreads peace and harmony in society and helps to protect society

from social evils like hatred, jealousy etc. Prophet S.A.W had adopted these good

attributes to such an extent that his conduct was declared as the highest by the

Quran and he was presented before human beings as a role model of a good

personality. Moral values are the basis for the establishment and stability of a

harmonious society and they are so important that the Prophet once said: “I have

been sent to bring the moral values to perfection” (al-Beyhaki 1994, 10:191).

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 2.2 Morality in the Holy Qur’an

The holy Quran is the only divine book that presents the complete code of conduct

and a plane to lead a life in this world for the betterment of the society. How to

behave with one’s parents, relatives, orphans, poor and neighbors? And then, how

to act and to be good with other members of the society? Below are only some of

the moral values mentioned and urged upon in the Quran. Not all of the moral

values mentioned in the Quran can be outlined in this paper due to the sheer

number of examples available. Kindness to Parents: The importance of treating

and caring for parents was placed right after worshiping God, because parents are

the only relatives who love with their children most as compared to other siblings

and relatives. Parents are progenitors of their children and are matchless in

protecting and caring their progenies. They raise a child with love, devotion and

dedication continued to grow the human race. They both suffer a lot during the

nourishment of their children. That is why the Holy Quran instructs people to

respect and honor them till last. Here is how the Quran illustrates the importance

of parents: “Do good to parents, if one of them or both of them reach old age in

your life, say not to them a word of disrespect, nor shout at them but address them

in terms of honor, and lower unto them the wing of submission and humility

through mercy” (al-Hilali and Muhsin Khan 2015, 508) Prophet Luqman’s

admonishment to his son about good behavior towards parents is mentioned as

follows: “And we have enjoined on man (to be dutiful and good) to his parents.

His mother bore him in weakness and hardship upon weakness and hardship, and

14
his weaning is in two years, give thanks to Me and to your parents, unto Me is the

final destination. (alHilali and Muhsin Khan 2015, 736) Believers have been

commanded to behave their parents well even if they differ in faith. Quran says:

“But if they (both) strive with you to make you join in worship with Me others

that of which you have no knowledge, then obey them not, but behave with them

in the world kindly” (al-Hilali and Muhsin Khan 2015, 736) Kindness to

Relatives, Orphans, the Poor & the Neighbors: After parents, relatives (close and

distant) are those with whom we interact frequently, and maintaining good

relationships with them is the most desired action mentioned in the Qur'an and

Hadith. It is also among the main focus of Islam. To be good with relatives is very

positive signs in Islam. In our society, relatives are very close to each one. They

help among selves in every stage of distress and grieves. Holy prophet always

would give importance and also stress Muslims to behave good with relatives.

The Quran Says: “This is what Allah announces to true believers who do good

works, say: For this I demand of you no recompense except love of relatives”.

(N. J 1980, 358) In addition, the Quran says: “….and be careful (of your duty) to

Allah by whom you demand one of another (your rights) and (to) the ties of

relationship”.7 (Shakir, n.d., 48) In another part, the Quran states “Do good as

well to kinsfolk, orphans, poor, the neighbor who is near of kin, the neighbor who

is a stranger, the companion by your side, the wayfarer (you meet)” Abu S,

(1409).J (al-Hilali and Muhsin Khan 2015, 162) Similarly, orphans and poor

people are perceived as the helpless and vulnerable to oppression by members of

15
society. Those children whose fathers die are becoming helpless. In early

societies, there were no rights of orphans. They lived in a very difficult time until

Islam brought with their rights and strictly instruct to secure their property. In the

same way, there are many poor who are marginalized. Today, people in millions

are suffering from poverty and starvation due to inflation and unemployment.

With this, Islam has not forgotten them and has issued special instructions for

their protection and welfare. For orphans, The holy Quran says about the

protection of property that, “Come not near to the orphan's property, except to

improve it, until he (or she) attains the age of full strength” and “Verily, those

who unjustly eat up the property of orphans, they eat up only a fire into their

bellies, and they will be burnt in the blazing Fire!”10 (al-Hilali and Muhsin Khan

2015, 153). For poor, there are many verses in the Quran, such as, “Give to the

near of kin his due, and also to the needy and the wayfarers” (17:26).

Truthfulness: The Holy Quran indicates much of the social good ethics in our

society and wants believers to observe such good habits. Speaking truth is

considered one of the most important elements in our society. It reflects the

sincere personality of a person. Only few people observed such good practice.

The Quran has focused a lot on truthfulness. Believers have been commanded to

speak the truth in all circumstances, whether it is favorable or unfavorable. The

following verses are examples of verses regarding truthfulness: “whenever you

give your word (i.e. judge between men or give evidence, etc.), say the truth even

if a near relative is concerned” (al-Hilali and Muhsin Khan 2015, 275) Believers

16
have been asked to speak the truth12 and be among the true ones. In many places

in the Quran, truthfulness has been mentioned as the attribute of Allah14. Prophet

Ibrahim’s (AS) attribute of being the truest person has specially been mentioned.

This is guaranteed that the truthful will benefit from the truth on the Day of

Judgment16. Truthfulness has been admired on one hand, while on the other hand

liars have been cursed in the Quran. Fulfilling a Promise: A man could be judged

if he fulfils his promise. It is a big scale. This is very hard to keep one’s words

shielded. Many people who always ensures others by giving them false promises.

This is very common in our society and in the end, if he does not keep his words,

the relations got deteriorated. Fulfilling a promise is as important as truthfulness

because it is essential for maintaining a state of cooperation and trust among

people; two compulsory components for the integrity of society. The Quran has

not ignored this important quality and has given it a leading place among the good

habits of human beings. The Quran Says: “Fulfill (every) promise, verily! the

promise will be questioned about” (al-Hilali and Muhsin Khan 2015, 510) One

of the qualities of believers mentioned is that they are faithful to their covenants.

The significance of fulfilling a promise is evident from the fact that it has been

counted admiringly as one of the good qualities of Allah’s great prophet Hazrat

Ismail Abdul R. (1403).

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2.3 Historical survey of Jiwa (AMAC) people and social and ethical values

Jiwa is a town in the Abuja Municipal Area Council (AMAC) of the Federal

Capital Territory (FCT) of Nigeria. It is located in the north-central part of the

FCT, about 15 kilometers from the city center of Abuja Wikipedia (2023).

The history of Jiwa can be traced back to the 19th century. It was founded

by the Gbagyi people, who are one of the indigenous ethnic groups of the FCT.

The Gbagyi people are known for their traditional way of life and their strong

sense of community.

Jiwa is a predominantly Muslim town. The people of Jiwa are known for

their strong religious beliefs and their commitment to Sharia law. However, they

are also known for their hospitality and their willingness to help others.

According to LegitNaija blog (2022) stated the social and ethical values of

the people of Jiwa are based on their Islamic faith. They believe in the importance

of family, community, and respect for elders. They also believe in the importance

of hard work, honesty, and integrity.

The people of Jiwa are a resilient and resourceful community. They have

faced many challenges in recent years, including the influx of people from other

parts of Nigeria and the impact of climate change. However, they have shown a

strong determination to overcome these challenges and to build a better future for

themselves and their children Legit B. (2022).

Here are some of the key social and ethical values of the people of Jiwa:

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 i. Family: The family is the basic unit of society in Jiwa. The people of

Jiwa place a high value on family and they believe that it is the

responsibility of the family to take care of its members.

ii. Community: The community is also an important part of life in Jiwa.

The people of Jiwa are known for their strong sense of community and

they are always willing to help each other out.

iii. Respect for elders: The people of Jiwa respect their elders. They believe

that elders have wisdom and experience that can benefit the community.

iv. Hard work: The people of Jiwa are known for their hard work. They

believe that hard work is the key to success.

v. Honesty: The people of Jiwa are honest. They believe that honesty is

the best policy.

vi. Integrity: The people of Jiwa have integrity. They believe that it is

important to be honest and fair in all their dealings.

These social and ethical values are important to the people of Jiwa because they

help to maintain a strong and cohesive community. They also help to guide the

people of Jiwa in their daily lives and help them to make good decisions.

2.4 Festivity in Jiwa (AMAC)

Jiwa is a town in the Abuja Municipal Area Council (AMAC) of the Federal

Capital Territory (FCT) of Nigeria. It is located in the north-central part of the

FCT, about 15 kilometers from the city center of Abuja.

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Jiwa is a predominantly Muslim town. The people of Jiwa celebrate many Islamic

festivals, including:

i. Eid al-Fitr: This is the festival that marks the end of the month of

Ramadan, which is the month of fasting for Muslims. It is a time for

feasting, celebration, and forgiveness.

ii. Eid al-Adha: This is the festival that marks the end of the Hajj, which

is the annual pilgrimage to Mecca. It is a time for sacrifice and giving

to charity.

iii. Mawlid an-Nabi: This is the festival that celebrates the birth of the

Prophet Muhammad (SAW). It is a time for learning about the Prophet's

life and teachings.

iv. Ramadan: This is the month of fasting for Muslims. It is a time for

spiritual reflection and self-improvement.

In addition to Islamic festivals, Jiwa also celebrates some traditional festivals,

such as:

i. Durbar: This is a festival that celebrates the culture and heritage of the

Gbagyi people. It is a time for traditional dancing, music, and

drumming.

ii. Masquerade festival: This is a festival that celebrates the spirits of the

ancestors. It is a time for dancing, drumming, and storytelling.

20
 iii. Farmer's Day: This is a festival that celebrates the importance of

agriculture. It is a time for farmers to showcase their produce and to

celebrate their hard work.

These are just a few of the festivals that are celebrated in Jiwa. The people of Jiwa

are a festive people and they enjoy celebrating all kinds of events, from religious

festivals to traditional festivals.

2.5 Jiwa (AMAC) Traditional Education system

The traditional education system in Jiwa (AMAC) is a system of education that

has been passed down from generation to generation. It is based on the oral

tradition and it focuses on teaching children the skills and knowledge that they

need to survive and thrive in their community D.L (2021).

The traditional education system in Jiwa is typically informal and it takes

place in the home, the community, or the workplace. Children learn by observing

and participating in the activities of their elders. They learn about the history,

culture, and traditions of their people, as well as the skills they need to be farmers,

hunters, and gatherers.

The traditional education system in Jiwa is still important today, even

though there are now formal schools in the community. Many parents still send

their children to learn from the elders, and the traditional education system

continues to play an important role in passing on the culture and heritage of the

Gbagyi people.

Here are some of the key features of the traditional education system in Jiwa:

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 a. Oral tradition: The traditional education system in Jiwa is based on the oral

tradition. This means that knowledge is passed down from generation to

generation through stories, songs, and proverbs.

b. Informal: The traditional education system in Jiwa is informal. This means

that it does not take place in a formal setting, such as a school. Children

learn by observing and participating in the activities of their elders.

c. Community-based: The traditional education system in Jiwa is community-

based. This means that it takes place in the community, where children can

learn about the culture and traditions of their people.

d. Skill-based: The traditional education system in Jiwa is skill-based. This

means that children learn the skills they need to survive and thrive in their

community, such as farming, hunting, and gathering.

The traditional education system in Jiwa has many benefits. It is culturally

relevant, it is affordable, and it is effective in teaching children the skills they

need to survive and thrive in their community. However, the traditional education

system also has some challenges. It can be difficult to maintain the quality of

education, and it can be difficult to adapt to the changing needs of the community.

Despite the challenges, the traditional education system in Jiwa remains an

important part of the community. It helps to preserve the culture and heritage of

the Gbagyi people, and it provides children with the skills they need to succeed

in life.

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2.6 Jiwa (AMAC) Traditional Belief or Religion

The traditional beliefs of the Gbagyi people of Jiwa (AMAC) are a mix of

animism, ancestor worship, and Islam.

i. Animism: Animism is the belief that all objects, living and non-living,

have a spirit. The Gbagyi people believe that the spirits of their

ancestors live on in the world and that they can influence the lives of

the living. They also believe in the existence of other spirits, such as

spirits of nature and spirits of the dead.

ii. Ancestor worship: The Gbagyi people worship their ancestors. They

believe that their ancestors can protect them and help them to succeed

in life. They make offerings to their ancestors and they pray to them for

guidance and protection.

iii. Islam: Islam is the dominant religion in Jiwa (AMAC). Many Gbagyi

people have converted to Islam, but they have retained some of their

traditional beliefs. For example, they may still believe in the power of

the spirits and they may still make offerings to their ancestors.

iv. The traditional beliefs of the Gbagyi people are an important part of

their culture. They help to preserve the Gbagyi identity and they provide

a sense of community and belonging.

Here are some of the key features of the traditional beliefs of the Gbagyi people:

a. Spirituality: The Gbagyi people are a spiritual people. They believe that

there is a spiritual world that exists alongside the physical world.

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 b. Ancestor worship: The Gbagyi people worship their ancestors. They

believe that their ancestors can protect them and help them to succeed in

life.

c. Rituals: The Gbagyi people perform many rituals to connect with the

spiritual world. These rituals may involve offerings, prayers, and dances.

d. Festivals: The Gbagyi people celebrate many festivals throughout the year.

These festivals are a way for them to connect with their culture and their

ancestors.

The traditional beliefs of the Gbagyi people are a complex and rich tradition. They

are an important part of the Gbagyi culture and they continue to be practiced

today.

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