A Sharīʿah Appraisal of Rehabilitation Activities in Traditional Qurʾānic Schools of the Zumrah al-Muʾminīn Group in Southwest Nigeria

Abstract

Traditional Qurʾānic schools have historically served as institutions for Islamic education and spiritual formation in Southwest Nigeria. Recently, however, some, particularly those operated by the Zumrah al-Muʾminīn goup, have taken on informal rehabilitation roles, undertaking responsibilities traditionally associated with social welfare and psychological support. This development has raised concerns over practices that may conflict with Islamic ethical standards. Consequently, this study assessed the extent to which rehabilitation activities of these centres conform to principles of the sharīʿah, especially in relation to al-ʿadālah (justice), al-raḥmah (compassion), and ḥifẓ al-karāmah al-insāniyyah (preservation of human dignity) as entrenched in the maqāṣid al-sharīʿah (objectives of Islamic law). The study adopted a qualitative methodology, employing structured interviews to collect data from stakeholders involved in or affected by the operation of these centres. Respondents included religious scholars who provided theological perspectives on sharīʿah compliance; administrators of the rehabilitation centres who elucidated their operational frameworks and rationales; and members of the host communities who reflected on the social perception and local impact of the centres. Findings revealed that, notwithstanding the group’s claim of adherence to Islamic norms, several operational practices within the centres conflict with core sharīʿah values relating to justice, human dignity, and education. Notable concerns included incidents of physical and emotional abuse, unhygienic living conditions, and insufficient delivery of spiritual and educational guidance. These contraventions undermine the maqāṣid al-sharīʿah, particularly those related to ḥifẓ al-nafs (preservation of life), ḥifẓ al-ʿaql (preservation of intellect), and ḥifẓ al-karāmah (preservation of dignity). The study concludes that several practices within the rehabilitation centres fall short of the ethical and legal standards set by the sharīʿah. It is therefore recommended that the establishment of standardised, Islamically compliant rehabilitation models be complemented by governmental regulation and community oversight. In doing so, it contributes to the ongoing discourse on the future of Islamic education in Nigeria, offering pragmatic solutions for safeguarding student welfare while preserving the authenticity and spiritual integrity of traditional Qurʾānic learning.