This study is to analyze the implication of Sex Education in Modern Subjects on the morality of the Muslim Ummah in Kaduna State, Nigeria. The research was motivated as a result of differences of opinion about the introduction of sex education into the curriculum of studies in secondary schools in Kaduna State. In view of this, Survey research design was used in this research and the research used three types of Questionnaires, first to the Islamic Scholars, the second to the Subject Teachers and the third to the Muslim Communities in order to collect their opinions which served as a data for analysis in this research. Simple percentage was used in analyzing the data collected. Consequently, the research revealed the major findings of this research as, teaching sex education will promote moral decadence of the students; instilling consciousness of God is what can mostly promote moral consciousness of the students, Philosophy of sex education does not conform to the cultural practices of the Muslim localities, religious education and guidance is the main way to promote moral values among the members of Muslim localities, and that attempt to pollute the societies is the main idea of introducing sex education. The researcher recommended that the teaching of sex education should be in line with Islam as the western sex education is not in line with the ethical teachings of Islam. Summary, conclusion and recommendations were made.


Title                                                                                                                                     Pages





Table of Content—————————————————————————————-vii


Definitions of Terms———————————————————————————–xii



1.0 Introduction——————————————————————————————-1

1.1 Background of the Study—————————————————————————-1

1.2 Statement of the Problem—————————————————————————4

1.3 Objectives of the Study——————————————————————————5

1.4 Research Questions———————————————————————————-6

1.5 Significance of the Study—————————————————————————-6

1.6 Scope and Delimitation——————————————————————————7


2.0 Introduction——————————————————————————————-8

2.1 History of Nigerian Educational Curriculum—————————————————–8

2.1.1 Period before the Missionaries——————————————————————-9

2.1.2 The Missionary/Colonial Period1842-1951—————————————————10

2.1.3 Period of Self Government1952-1969———————————————————11

2.1.4 Period of Developing New National Policy on Education 1969-1977——————–11

2.1.5 The 6-3-3-4 system of 1983———————————————————————13

2.1.6 The U.B.E. System of 1999———————————————————————13

2.1.7 The 9-year Basic Education curriculum. (B.E.C)——————————————–14

2.1.8 The Revised 9-year Basic Education Curriculum——————————————–14

2.2. Definitions and concepts of Sexuality Education in Modern Subjects———————15

2.2.1 The Origin of Sex Education——————————————————————–17

2.2.2 The History of Sex Education Curriculum in Nigeria—————————————21

2.2.3 The Content of FLHE/ Sex Education Curriculum in Nigeria—————————–25

2.2.4 The Effort of Jama‟atu Nasril Islam ———————————————————–29

2.3 The Concept of Sex Education in Islam———————————————————30

  • 1Contraceptive Devices and Islamic Provisions————————————————35

2.3.2 Sex and Sex Education in Islam—————————————————————-39

2.3.3 Etiquettes of sexual fulfillment in Islam——————————————————-42

2.3.4 Sex during Menstruation and what Islam says about it————————————–50

  • The Concept of Morality—————————————————————————54
    • Islamic approach to morality——————————————————————–55
    • Western approach to morality ——————————————————————56


  • Introduction——————————————————————————————58


  • Research Design————————————————————————————58
  • The population———————————- —————————————————-59
  • Sample and Sampling Technique—————————————————————–59
  • Instrument for the data collection —————————————————————-59
  • Validity of the Instrument————————————————————————-60
  • Method of Data Analysis————————————————————————–60


  • Introduction——————————————————————————————61
  • Analysis of the Islamic Scholars Respondents————————————————–61
  • Summary of the Major Findings from Scholars————————————————69
  • Analysis of the Subject Teachers Respondents————————————————-70
  • Summary of the Major Findings from Subject Teachers————————————–77
  • Analysis of the Community Respondents——————————————————-78
  • Summary of the Major Findings from the Community—————————————-83


  • Introduction——————————————————————————————84
  • Summary———————————————————————————————84
  • Conclusion——————————————————————————————-85 5.3 Recommendations———————————————————————————-86


Appendix I Questionnaire for the Islamic Scholars——————————————–91

Appendix II Questionnaire for the Subject Teachers——————————————95

Appendix III Questionnaire for the Muslim Community————————————–99




1.1 Background of the Study 

      In the name of Allah, the Most Gracious, the Most Merciful, All Praises are to Allah, the

Cherisher and Sustainer of the world. May the peace and benedictions of Allah be upon His Servant and Messenger, Muhammad (S.A.W), his household, companions and to all those who follow their footsteps to the Day of Judgment.

The basic aims of Islam are establishing a society guided by consciousness of Allah, which upholds moral values that are geared in establishing justice and sanitization of the society from all forms of corruptions. The following Qur‟anic verse reveals the basic mission of Islam:


Say: the things that my Lord Hath indeed forbidden are shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partner to God, for which He hath given no authority; and saying things about God of which ye have no knowledge. (Q7:33)

The advocators of sex education have agreed to the introduction of sex education as instruction about sex and related issues. This is because, according to them, in our society, cultural practices often prevent parents from introducing their children to sex education; the children are thus left to obtain incorrect information about sex from their friends, magazines and novels. Anyakoha (1991:66)

Certainly, to a Muslim Allah (S.W.T.) explained everything that man requires to know in this life through revelation to His Messenger, Muhammad (S.A.W.).The following Qur‟anic verse buttresses the statement:


And we have sent down to you the Book as an exposition for everything, guidance, a mercy, and glad tidings for Muslims.     (Q16:89)

The above verse states that nothing is left untouched or unstated in the Qur‟an. However, the comprehensive knowledge about the Qur‟an was given to the Prophet (S.A.W.) who was equally commanded to explain and clarify to people the message of the Qur‟an. The Qur‟an stated:


And we have also sent down unto you the reminder that you may explain clearly to men what is sent to them, and that they may give thought.   (Q16:44)

Thus, the Prophet (S.A.W.) explained every bit of the message of the Qur‟an and hence made the Islamic guidance perfect. The message of the Qur‟an and the explanation of the Prophet (S.A.W) formed the ultimate basis of Muslims‟ way of life. The two are aiming at instilling consciousness of Allah, which awards dignity to human status and moral values that upholds society‟s decorum and drives all the essentials that are responsible for development and peaceful coexistence of members of society. Therefore any utterances or activities that could lead to immorality or loss of consciousness of Allah are strongly prohibited in Islam. The Prophet (S.AW.) says:

The believer is not a defamer, nor a curser, nor a ribald nor bawdy.

(Tirmidhi vol 3 p 393 no 1984)

Islam strongly frowns at zina (fornication / adultery) and every means that could lead to it. This brought about the prohibition of promiscuity and viewing it, naughty talks, free mingling of males and females, and nakedness or revealing sensitive parts of the body.  However, guiding youths on ethical teachings that has to do with sexual affairs such as how to perform ritual baths at the point of maturity or discussion on modesty, prohibitions of fornications, homosexual and their likes are strongly enjoined in Islam.

The sex education advocates acclaimed that it has capacity of creating awareness about sexual matters to youth while it ignores the sensitive aspects of the contemporary activities that could lead to sexual harassment. However, their propaganda has influenced or is attracting people without proper knowledge of Islamic approach, and as a result of that, the issue remains a subject of interest among different people. Nonetheless, the agitation for the total implementation of Sex Education curriculum in Nigerian schools by some groups has continued to attract different views and comments from various Nigerian ethnics and religious groups. Islam, therefore, obliged Muslims to share and pick from ideas that are promoting a good life as long as it does not violate its basic aims and principles. The Prophet (S.A.W.) says:


“The word of Wisdom is the lost property of believer, and

whenever he finds it, he deserves it more than anybody else,

( Ibn Majah vol 4 p 1395 No 4169)

In this regard, this research is designed to carefully study the nature and evidence as well as the implications of the application of sex education in Muslim communities of Kaduna State in the light of Islamic guidance.      

1.2 Statement of the Problem

Some Muslims have been in a state of uncertainty and confusion on whether to accept or reject the sex education programme. The proponents of the curriculum use all measures to convince and frighten people from the social point of view so as to make them accept the curriculum as a solution to many of their social problems, especially on issues related to sex. However, some continue to challenge and point out the disadvantages of the curriculum both physically and spiritually.

Some deadly ailments and sicknesses have been reported in some hospitals in Muslim dominated states in Nigeria. The cause of these ailments had been attributed to consumption of drugs, pills and other contraceptives that prevent women from pregnancy. Likewise, cases of abortion are becoming more prevalent in some Muslim communities in Nigeria. This may directly be attributed to degradation in moral values, which may be associated with the current system of sex education. Of course, the subject, sex education, as a programme, is not officially implemented, but there are other subjects such as Home Management and its like, which contain issues of sex education that are taught in the secondary schools. Thus, some among the Muslims have ignorantly accepted the sex education curriculum. Of course, the pioneers of sex education curriculum have succeeded in teaching some people anti-pregnancy devices, which gave rise to sexual promiscuity zina which some Muslims do not care to find out what Islam said about it.

Sex Education can be viewed as part of a belief system and not just as a subject in the school curriculum. The hazard of illicit sexual affairs and what promotes it has a detrimental effect on the faith of a Muslim and the societal set up of the muslims. Ideally, sex education, as a programme should take cognizance of ethical teachings of Islam and hence be imparted to Muslim Ummah in the context of the whole concepts and practices of Islam.

Sex Education has been a problematic area in this country, not only for the Muslim Ummah but also for people of other faiths. Young Muslims learn about sexual manners, etiquette, values, vices and taboos not through a formal curriculum but from society. Strict social pressure and segregation of sexes have never necessitated the inculcation of the western type of sexual education whether at the primary or secondary level. Intact primary child does not know how babies are formed or that secondary pupils are not aware of different methods of contraception is not seen as a deficiency but as perfectly normal.

1.3       Objectives of the Study                                                                                       

                             In every useful research there must be a set of objectives which would direct the

researcher to achieve his goals. Therefore, the objectives of this study are:

  • To analyze the implications of sex education curriculum on the moral system of Islam.
  • To evaluate the challenges of implementation of sex education curriculum among the

Muslim societies of Kaduna State.

  • To discuss comprehensively on the main aim of introducing sex education curriculum.
  • To examine the Islamic views on drugs, pills and other detail contents of sex education curriculum.
  • To suggest ways of solving the problems and challenges of sex education through Islamic guidance.

1.4 Research Questions

This research intends to answer the following questions:-

  1. What are the implications of sex education curriculum on the moral system of Islam?
  2. What are the challenges of implementation of sex education curriculum among the

Muslim societies of Northern Nigeria?

  1. What is the main aim of introducing sex education?
  2. Do contraceptive devices have any effect on Muslim Ummah?
  3. How can the problems of sex education be solved through Islamic perception?
    • Significance of the study      

The emphasis of Islam is the inculcation of consciousness of Allah and moral values. Therefore, any program which has the capacity of promoting these values is a subject of concern to Islam. Sex education curriculum, with its nature and without due consideration to Islamic moral values, may be antithetical to Islam and Muslims‟ societies. In view of this, any research that is concerned with unveiling the true nature of sex education curriculum will not only be significant in rescuing Muslims‟ faith from corruption, but will as well promote the most acceptable Islamic form of morality. In the same vein, it will reveal the misguidance of western ideology, and the guidance of Islamic ideology. Similarly, it will serve as a guide to policy makers in their decision making.



  • Scope and Delimitation of the study

The scope of this research covers the objectives and nature of sex Education and its implication on the life of Muslims in Kaduna State.



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