A STUDY OF THE IMPACT OF MAJALISIN MALAMAI ISLAMIC PROGRAMME DITV TELEVISION AMONG THE RESIDENTS OF UNGUWAN SANUSI

A STUDY OF THE IMPACT OF MAJALISIN MALAMAI ISLAMIC PROGRAMME DITV TELEVISION AMONG THE RESIDENTS OF UNGUWAN SANUSI

CHAPTER I: INTRODUCTION

1.1       Background of the Study

Mass media is a pivotal means of promoting education in our societies, it is confirmed that our daily activities are influence by the message of the mass media such as; television, radio and newspapers e.t.c.

But the most powerful and effective means of communication is television, because it is an audio-visual and sophisticated scientific device which telecast programme from far and wide areas of the country and abroad.

The important role played by television is achieved through some of its programmes such as; discussion, documentary and drama programmes, these are programmes  are telecasted, so as to develop patriotic feeling and ensure obligation of people to country, love and sympathy, it also create awareness about rights and duties of the citizens.

Similarly, socio-political, religious and cultural issues are all designed in the various television programmes, in order to foster sense of brotherhood among people of different caste, creed and sex.

Moreover, television has became an ombudsman in the area of socialization and national integration, the medium is affecting us in many different ways, as a measure socializing influences, a carrier of traditional and cultural heritage, source of education, information and enlightenment, the framed in the news media is significantly influencing how audience feel about social equity and how they treat those who are impoverished, homeless and unemployed.

Furthermore, television programme teaches moral values,  importance of peace among religious and tribal groups, it also help the societies to know the problems of societal ailments and social vices such as drug addiction, alcoholism, religious and communal crises, child abuse, political corruption and other moral decadents.

Students of primary and secondary schools do learn mathematics, English and other subjects from educational programmes on television.

Television medium also draw attention to brewing conflict and create pressure of addressing the conflict, it educates various parties about each others’ interest, needs and core values, it helps to confirm the parties claims is transparent, the medium help to undermine harmful stereotype and promote rehumanization of the parties.

Therefore, people gives much of their time on television than any other means of communication because it provides them knowledge about different part of life.

Consequently, the invention of television (DITV) is not for a mere transmission but it is a medium that was designed so as to bring its audience into a direct relationship with a particular sets, values and attitude through some of its religious programmes.

Majalisin Malamai is an Islamic religious programme introduced by DITV television with the aimed of educating and enlightening audience on Islamic issues that are complicated in nature.

Scholars do invited to appear in the television and dwell on the Islamic issue such as; Quran and Hadith doctrines as well as clarifying  critical issues that has to do with jurisprudence (fiqhu) and the faith of a believer.

The programme also deals with societal ailments and social vices of the societies such as; drug addiction, religious and communal crises etc. Such scholars do provides divine principles that warns against such act, similarly, the programme  also deals with  the important of peace among people and social interaction on religious and tribal groups, all these things were achieved via the use of television programme of DITV station, thel programme do promote peace, harmony and understanding among religious and tribal groups of the society.

1.2       Statement of the Problem

Television is a means of communication and source of education through some of its educational programme particularly religious programme

Majalisin malamai is an Islamic programme of DITV television that is designed to educate and enlighten the public on various aspect of religious issues.

However, inspite of this and several other programmes designed to promote morality and to curtail social vices, those ailments as alcoholism, drug addiction, political corruption and religious/communal crises are on the increase.

1.3       Purpose of the Study

The purpose of this study is to measure the impact of “Majalisin Malamai” Islamic programme on the residents of Unguwan Sanusi

1.4       Objective of the Study

1.           To examine the level of viewership of Majalisin malamai Islamic programme among the residents of Unguwan Sanusi.

2.           To find out the impact of the programme among the residents of Unguwan Sanusi.

3.           To find out how frequently do the residents of Unguwan Sanusi watch  Majalisin malamai Islamic programme.

1.5       Significance of the Study

The significance of the study cannot be quantified, it will serve as contribution to the literature on the role of mass media in educating and enlightening the general public.

The findings from the study will provide feedback to the DITV television to be aware of the effect, strength and weakness of its programme.

The recommendation from the study will provide a framework for awareness to the mass media on how such Islamic programme as “Majalisin malamai” enhance the education and enlightenment of the people with regard to how its designed and packaged to reach a specific target audience as the case of Unguwan Sanusi community.

1.6       Scope of the Study

The study intends to analyse the impact of Majalisin malamai Islamic programme DITV television programme among the residents of Unguwan Sanusi.

1.7       Research Questions

The research will attempt to provide an answer to the following questions:

1.           Do the residents of unguwan sanusi are aware of majalisin malamai Islamic programme of DITV station.

2.           What is the impact of the programme among the residents of the area.

3.           How frequently do the residents of the area watch “Majalisin malamai” Islamic programme of DITV television.

1.8       Limitation of the Study

The limitation of this study was the entire population of Unguwan Sanusi which were not located at the same place, therefore there was difficulty in distributing and retrieving the instrument of data collection.

1.9       Definition of Terms

Religion: The belief in and worship of a supernatural controlling power (Oxford Advance Dictionary)

Impact: Significant or strong influence of a particular thing

Television: This is an audio-visual and sophisticated scientific device which telecasts programme from far and wide area

Programme: This is a plan or procedures, it is also a list of items in an education, enlightenment and entertainment programme

Residents: Is one who resides in a particular place permanently or for an extended period, as in the case of the context of this study are people of Unguwan Sanusi

1.10    Theoretical Framework

The theoretical framework adopted for this study is the uses and gratification theory. The idea that media don’t do things to people but people do things with media. The theory also states that social and psychological origins of need generate expectation of mass or source which lead to differential exposure resulting in need gratification and consequences (Katz, 2008) the theory suggests that media play an active role in choosing and using the media. Users take an active part in the communication process and are goal oriented in their media use.

Therefore the main focus of the uses and gratification theory is to investigate how people use the mass media. It involves a shift of focus from the purpose of communication to the receivers. The theory also attempts to determine what kind of function the mass media is serving the audience. This implies that one can measure not just how big the audience is but also what its member are getting out of the communication experience.

The uses and gratification theory assumes that the users have alternative choice to satisfy their needs. The concept can be linked to actor – network theory (Law, 2006 and Tatour, 2007) as it shows the relationship between technology and the influential approach to understand the plan and adventure of technology for which the actor-network theory has came to be called for better or worse. Uses and gratification theory takes a more humanistic approach to looking at the media uses. Blunder and Katz (2006) believe that there is no merely on the way that people or populace use media instead they believe there are so many ways or reason of using the media as there are many users. The theory emphasize that media consumers have a free will to decide how they will use the media and even non mediated channels.

However, the theory which gives privacy to the audience implies that the audience also uses non media channels to gratify themselves. It can take the form of interpersonal, group organizational or other content of communication.

Blunder and Katz (2006) outline the following assumption about the users and gratification theory that is the audience of mass communication is active and goal directed, unlike some effective theories uses and gratification theory audience are not passive but it takes a proactive role in indicating how to use the media.

CHAPTER II: REVIEW OF RELATED LITERATURE

This chapter review works that have bearing on this study, the review is done under the following headings.

a.          Meaning and content category of Islamic religious programme.

b.         Role of television and mass media

c.          Effects of media messages on the thinking of their audience.

d.         Acceptability of Islamic religious programme on residents of Unquwan Sanusi.

e.          Influence of Islamic religious programme (majalisin malamai) on residents of Unguwan Sanusi.

2.1    MEANING AND CONTENT CATEGORY OF ISLAMIC PROGRAMME

Islamic religious programme are programmes that are Islamically oriented in terms of content and context. Those are programme that deals with the knowledge of roles of God which concerns the actions of person who are themselves bound to obey the law, respecting what is required (Wajib), forbidden (Mahzur), recommended (Man dub) disapproved (Makaruh), or merely permitted (Mubah). (Cardinal principles of Islam Abdulrahman 1970).

Basically the programme are live programmes where by scholars are invited, a topic will be chosen, discussed and explained vividly and scholars are given chances to call for more clarification of issues related to that topic (Abdulrahman Bashir Adam, 2000).

Islamic religious programme are programme organized in television media organization (DITV) where religious issues are extensively explained to the viewers (Mallam Ahmad Jibril 2000).

2.2        Content Category Of Islamic Religious Programmes

(a)          The structure of the faith of Muslim imam and Islam.

Before we give the fuller exposition of Islamic forth, it is better it we know what is meant by “faith” some scholars have defined it thus; to have faith is to ascertain to something which we perceive is true because we have out five senses to ascertain that it is true, we have been informed through revelation that Allah has sent book and therefore it is true.

Imam in other words means the acceptance of divine principles which becomes the basis of a believers action, that culminate into complete  submission (Islam) of a believer to his creator Allah, thus a believer firmly believes in Allah and lives in this remembrance even while performing his social obligation; he loves Allah his creator and love the entire creations for the sake of Allah and his love for humanity is bases on purist of motives (Umar Ibn Khaddab)

Islam: The word Islam is very meaningful and fully explained it means a man who lives in perfect peace with others and tries during his entire life to establish peace between man and Allah (creator). The word Islam thus is derived from the Arabic word “salam” which means “peace” in this way, a Muslim has to play an important role in his society in promoting peace among people, the word Islam also means submission to the command and wills of Allah.

(b)          Ritual Purity (Ad-daharah) in Islam. Islam places a great importance on cleanliness/purity; the Prophet (S.A.W) has considered. “Cleanliness as half of faith. A Muslim in other words should remain clean in body, dress, heart and even in his or her through and spirit.

(c)          Prayer in Islam (As-salat): Phenomena and manifestation in religious and it is the necessary activity of the religious life. The prayer is an accession of the believer. Prayer (salat) means a spontaneous submission to God. It is the supplication to the greatest of the greatest and mightiest of the mighty. Prayer is Islam is the expression of religious consciousness in which a Muslim put himself into relation, with Allah in the simplest and most direct way.

(d)          Marriage and divorce (Nikah/Dalaq): Marriage in Islam is an institution that unites a man and a woman under Islamic law and regulate their lives as one person in human society (Abdulrahman I. Dory, 1970). Marriage refers to husband and wife as a garment (Libas), just as a garment (Libas). Just as a garment hides their nakedness, their marriage relationship secures their drastity, just as a garment gives comfort to their body, the husband and wife find comfort in each general appearance of a man and a woman the marriage relationship brings comfort, peace, beauty and stability in the life of a couple. The word garment also emphasized the fact of their interdependence in life, one being incomplete without the other (Abdulrahman I Dory, 1970).

The metaphor garment in the quranic philosophy is of exquisite beauty, expressive of close intimacy, identity of interest mutual  upholding of each others secret, mutual affection and mutual consolation in misfortune, the whole character of one becomes an open book to the other. The wedded pair, infact cease to belong to themselves, they now belong to each other sharing each other sharing each other joys, sorrows, glories and shames (Abdulrahman I. Doory, 1970).

Marriage is called “nikkah” in Arabic which means “uniting” it is considered as the basis of human society and is also given the same importance as blood relationship in Islam (Abubakar, 1971).

Marriage  is also a sacred contract for life which a man and a woman engaged in by mutual agreement. Both partners should give their common consent before marriage, even widows and divorced women should be encouraged to get married (Umar, 1971).

However, there are forbidden degree of marriage relationship. Although, a Muslim may marry any other Muslim according to ones choice, Prophet Muhammad (SAW) encourage us to marry for four reasons include; background, wealth, beauty and religious. But the prophet made emphasis on religion because it is the basic that will lead you to paradise.

There are certain degree of relationship in which marriage is forbidden. According  to the Qur’anic philosophy, it is unlawful to marry the following, daughters, sisters, paternal aunts, maternal aunts, one’s brother, daughter, one’s sister daughter, foster sister, mother in law, wives of one’s son, two sisters at the same time, married women (Muhammad, 1976).

Divorce (Dalaq), as the marriage in Islam is a contrast  between two parties, it is clear that it shall continue only so long as the two parties carryout the terms and conditions of the contrast. But if both or other of them should fail to carry out the terms or fulfill their duties towards each other, then the contract shall be broken. This is called Dalaq or divorce (Abubakar, 1970).

Dalaq is Arabic word which really means “undoing of a knot” or in a broader sense, it means dissolution of marriage. Although, Islam has given the right of divorce to both the man and the woman, it has been made necessary that this right should be exercised only in exceptional cases when no other way is left and all methods of making peace between husband and wife have proved a failure (Abdulrahman Doory, 1970).

2.3        Roles of Television and Mass Media

McQuail (2000) posits that the media re-credited with considerable power to shape opinion, belief and habit of human life and to also mould behaviours of people, most importantly youth who attached more values to what they see majority through various television religious programme.

Eye (1983) mass communication message are transmitted for the purpose of being understood and also to be acted upon. This implies that programme on television need note to be understood alone but in most cases need action and this suggest why the media needs to promote television programme that has good morals for the benefits of viewers who may want to imitate teachings  in such programmes.

Ayobami (2004) television is not just a mere transmission device but  it is medium which bring its massive audience into a direct relationship with a particular sets, values and attitude and also influence individual disposition a well.

Television helps in a country to a new practice which tend to bring change in attitude, beliefs and skills this position justify the role of mass media as an object of believe (Andrew, 2000).

Babatunde (2000), media can be accused of not performing their communicative function if it promotes obscenity and shows nakedness of a woman or man. The mass media needs to promote programme that cut across areas like academic values, religious difference and beliefs. Broadcasting station and to perform their communicating function through the packaging and dissemination of programme that will enlighten the audience.

2.4        Effect of Media Message on the Thinking

Television has proven to be the most effective mass medium when it comes to championing the cause systematic cultural domination through its world wide acceptance  as the number one choice of media consumer due to its sound and visual which other medium fails to provide (Bell, 1988).

Through the consumption of foreign media audience are exposed to the danger of being persuaded to adopt the values portrayed in the content (Micheal, 1998). Selcoria (1965) reported that after watching a horror film on television something came on him to kill his father, mother and sister with a hatchet.

John (1981), television programmes are not primarily a factor of change, but it is an agency of the established order of maintaining power and authority and extending conventional belief and values.

2.5    Acceptability Of Islamic Programme (Majalisin Malamai) Among The Viewers Of Unguwan Sanusi

Robert (1990) noted that television programme Islamic religious programme inclusive) have become the sutle instructors gave us what to think about. He added that the acceptability of some television programme by its audience by two major reasons.

The first personal acceptability which simply means one allows oneself to be exposed to certain programme from peers or friends who might take out time to discuss interesting teaching or lessons derived from the programme.

According to Bell (2002),  the acceptability of majalism malamai Islamic programme by the majority is because of their emotional disposition, many of which are in the feeling of their religious knowledge to face the challenges of their religion.

Salisu (2012), confirmed that the acceptability of majalism malamai Islamic programme is due to two major reasons; first is because of the topic of the programme selected, as well as the caliber of the scholar invited to the programme.

2.6    Impact Of Islamic Religious Programme (Majalism Malamai Islamic Programme) Among The Residence Of U/ Sanusi

Adam (1998) most youth spends a great deal of time in the company of television characters. They tend to initiate their life style or behaviour and replicate it to their daily lives.

Abdulrahman (1999) in his book cardinal principle of Islam acknowledge the effective impact television has on audience. It will be hard for anyone that has anything to do with communication to deny the influence of television programme on viewers who are perpetual watchers of a particular programme.

Islamic television programme (Majalisin malamai) contains appeal that emotionally make an attitude change, individuals who often a time watch Islamic religious programme hardly forget the teaching and the lessons discussed in the television. Inihaz Ahmad (2003)

According to Inihaz Ahmad (2003), television Islamic religious programme provide an avenue for scholarly discussion on issues that are confusing and difficult for a learner to assimilate, by mere reading a book. He said for that reason, scholars research further for more knowledge, and as such create room for competition.

Television Islamic religious programme of majalism malamai has thousands of viewer all over, they patronized the programme as an alternative learning avenue in which opportunities are provided for individuals to listen and watch from far distance place without face to face content.

Khalifa Baba Ahmad (2000), the advent of television has often time, block barriers among audience in terms of knowledge acquisition, usually through selling of forms and conditions for an individual to partake in such learning Maliki (2002)

CHAPTER III: METHODOLOGY

Communication experts conduct research on many issues using different methods while the conventional journalists adopt conventional techniques, the effective journalist employs social scientific methods to gather information.

The effective journalist uses basic social science research methodology to obtain information. The commonly adopted social science methodologies are experiment, observation, content analysis, survey and historical research. However, journalists use content analysis and survey regarded as the most frequently used.

By surveying people, we imply questioning about their attitudes, emotion, beliefs, intentions and behaviour. Their perception and evaluation of some issues, event or message is the point of interest.

As noted by Hooking and Slacks (2003) survey is an in depth project “seeking” to understand why people differ in their description or perception of an event.

Survey approach demand the framing of questions on various subjects or on various aspects of a subject which selected members of a population are requested to react. There are two forms of survey: the personal interview survey and the questionnaire survey. This research is concerned with the questionnaire survey.

Advantage of Survey

1.           Surveys are relatively inexpensive (especially self administered survey)

2.           Surveys are useful in describing the characteristics of a large population and also method of observation can provide this general capability

3.           They can be administered from remote location using mail, email or telephone

4.           Many questions can be asked about a giving topic giving considerable flexibility to the analysis

5.           Consequently, very large sample are feasible making the result statistically significant event when analyzing multiple variables.

6.           Standardized question make measurement more precise by enforcing inform definition upon the participants.

Disadvantage of Survey

1.   The methodology relying on standardizing force the researcher to develop questions generate enough to be minimally appropriate for all respondents positively missing what is most appropriate to many respondents

2.   Survey are flexible in that it require the initial study design (the tool and administration of the tool) to remain unchanged throughout the data collection

3.   The research must ensure that a large number of selected samples will reply.

4.   It may be hard for participants to recall information or to tell the truth about a controversial question.

5.   As opposed to direct observation, survey research (excluding some interview approach) can rarely come with content

3.2    Area of Study

The area of this study was Unguwan Sanusi, so as to ascertain how the DITV Majalisin Malamai television programme has been able to impact on the viewers with its message.

3.3    Population of the Study

According to Ary and Jacobs (1976) research population refers to an entire group of population or people, having one characterization in common.

Generally, population is described as the totality of all the people, element the posses a specific set of one or more common characteristics.

Sampling is taking any portion of a population as representative of that population. It is also the process of selecting a population considered enough to represent all the features of the actual population in a research work sabowale 1983, the population of this study is draw from six areas located at unguwan sanusi.

Basically it was needless to attempt to survey all the elements in the population at defined area.

3.4    Sample Size

The sample population of this study was 150 residents of six major areas Magaji close, Rahama close, Jama’a road, Muhammad Willi road, Rabi’u Daura road, and Masallacin Matasa road Unguwan Sanusi Kaduna.

3.5    Sampling Technique

Sampling technique is a plan specifically on how element will be drawn from the population {Nworgu 1991} there are several valid technique for selecting a sample depending on the one or more appropriate for certain situation.

Cluster probability sampling technique was employed in this study. Cluster is the process of selecting a sample in such a way that sub group in the population that they exist in the population are represented in the proportion that they exist in the population Nweke {1999}. Cluster sampling also applicable to the situation whereby there is a need to ascertain the actual number of the population in defined areas, like the case of this study.

Therefore, the sampling technique of this research was cluster where the population were been clustered into six areas.

Advantage Of Cluster Sampling

             i.                The sampling technique is cheap quick and easy, researcher allocate limited resources on few randomly selected population when using cluster sampling.

           ii.                The researcher can also increase sample size  on the technique considering that the study have to take sample from number of areas or cluster than select more subject since they accessible.

          

            Disadvantage Of Cluster Sampling

             i.                This is a probability sampling technique with the possibility of high sampling error. This is brought by a limited cluster includes in the sample leaving off a significant proportion of the population ensample.

           ii.                The tendency of individual within a cluster is to have similar characteristic and a cluster sample there is a chance the researcher can have an over expected or underrepresented cluster which can skew the result of the study.

3.6     Instrument Of Data Collection

The instrument employed for data collection was questionnaire, Sobowale (1983) defined questionnaire as a set of question on various subject or aspect to which members of the population are requested to react to the designed questionnaire.

However, to reflect the basic purpose of this research, Ukpond 1999 defined questionnaire as any kind of instrument that has items or question to which individuals respond directly. The information obtained is restricted for written responses of subject to rearrange question. Questionnaire may consist of open ended question which allow respondents freedom in answering question and opportunity to provide in depth responses or cluster ended question which restricted the respondent to se4lect an answer from a list provided by the researcher.

According to sobowale 1983 questionnaire has the following advantage.

             i.                Questionnaire ensure that all the respondents answer the same question.

           ii.                It permits wide coverage for a minimum expense both money and effort.

          iii.                It facilitates data processing through easy coding.

          iv.                It guarantees as much as possible uniformity of answers from the respondents.

            v.                It provides an opportunity for a deliberate care full operationalisation of concept.

The advantage of questionnaire are more obvious than its disadvantages and consequently it frequently appeals to the amateur who uses it for all purpose regardless of its suitability and without sufficient awareness of its hidden weakness and limitation. The major weakness of the questionnaire is undoubtedly the problem of non returns.

Eguzoikpe 2003 highlight the qualities of good questionnaire.

             i.                The question should be specific in giving instruments to the respondents on what to do in the selection of option.

           ii.                The language used in constructing the questionnaire should be at the level of respondents.

          iii.                The question should not be too lengthy, lengthy question can bore the respondents in filling the question.

          iv.                Avoid using question that involve calculation because many respondents hate calculations.

            v.                The question should not be ambiguous.

          vi.                Leading questions that can put word in the mouth of respondents should be avoided.

         vii.                Offensive question or those that evoke emotion or pry into the private lives of the respondents should be avoided in as much as possible.

Procedures

The study was able to reach the intended respondents at their various destinations, through the following method simple random sampling technique was applied the study population with help of balloting. A folded piece of paper contained Yes or No question was given to people in the study area as a way of choosing the research question respondents.

Those were able to unfold the Yes answer were automatically selected to be part of the respondents.

The research was clustered the study population was six areas located at Unguwan Sanusi. The research question ie questionnaires were administered to the sample population of each area based on their numbers.

31 questionnaire were distributed to the residents of Magaji close, 20 to Rahama close, 22 to Jama’a road, 22 to Muhammad Willi road, 30 to Rabi’u Daura road 25 to Masallacin Matasa road Unguwan Sanusi Kaduna.

CHAPTER IV: DATA PRESENTATION AND ANALYSIS

This chapter basically presents the data which was obtained in the  course of the study. In order to examine the impact of “Majalisin malamai” Islamic television programme on DITV kaduna, educational programme among the residents of Unguwan Sanusi. Information was sought and obtained through the use of questionnaire. The responses to the questions are analyzed serially.

A total of 150 questionnaires were administered to the study population which are the residents of six areas of Unguwan Sanusi. And 142 of the questionnaire numbers were returned while 8 questionnaire were not returned.

The responses of the 142 questionnaire that were returned are made up of 31 residents of Magaji close, 20 residents of Rahama Close, 22 of Jama’a Road, 22 in Rabiu Daura road, 30 in Muhammad Willi Road and 25 in Masallacin Matasa road.

More so, 112 of these respondents were male and 30 female. In age, 17 of the respondent fall under the age category of 18  20, 43 respondents fall under age category of 21-30, 60 respondents fall under 31 – 40 and 51 fall under 41 and above.

The occupation of the respondents, 24 of them are business people, 23 civil servants, 21 farmers, 25 students, 9 house wives and 40 unemployed persons.

The tables below show how questionnaires were distributed and the analysis of responses from the population study.

Table 1: Distribution of Questionnaire

Clustering	Distributed questionnaire	Returned No	Unreturned No
Magaji Close Rahama Close Jama’a Road Rabiu Daura Road Muhammad Willi Road Masallaci Matasa Road	31 20 22 22 30 25	30 18 21 20 28 25	1 2 1 2 2 0
Total	150	142	8

Analysis of responses from the residents of six areas situated at Unguwan Sanusi, Kaduna.

Table 2: Are you aware of “Magalisin Malamai” Islamic programme of DITV television?

Nature of response	Frequency of response	Percentage of response
Yes No	122 20	90 10
Total	142	100

Table 2, revealed that 122 respondents or 90% of the study population is aware of the programme, Majalisin malamai while 20 respondents or 10% were not.

Table 3: Respondents perception of the educativeness of the programme on Islamic affairs

Nature of response	Frequency of response	Percentage of response
Yes No	132 10	93 7
Total	142	100

Table 3 revealed that 132 respondents or 93% of the study population is educating from the programme of Majalisin malamai Islamic DITV programme which is the average number while 10 respondents or 9% were not.

Table 4: How frequently do you watch Islamic programme of DITV station?

Nature of response	Frequency of response	Percentage of response
Regularly Once in a week Rarely Not at all	59 40 34 9	42 28 24 6
Total	142	100

Table 4, revealed that 59 respondents or 42% of the study population which is the majority frequently watch Islamic programme of DITV station.

Table 5: Watching “Majalisin malamai” Islamic programme helped in reducing social vices in your area?

Nature of response	Frequency of response	Percentage of response
Strongly agreed Agreed Undecided Disagreed Strongly disagree	70 21 17 8 26	50 10 15 7 18
Total	142	100

Table 5 revealed that 70 respondents or 50% of the study population out of 100% strongly agreed that Majalisin malamai helped in reducing social vices among the residents of Unguwan Sanusi.

Table 6: How can you assess the competence of the Islamic Scholars of the programme?

Nature of response	Frequency of response	Percentage of response
Excellent Very good Good Fair Poor	80 20 17 15 10	60 15 13 7 5
Total	142	100

Table 6 revealed that 80 respondents or 60% of the study population assed the scholars of the programme as excellent which is the majority respondents of the study population.

Table 7: How can you assess the content of the “Majalisin malamai” Islamic DITV programme?

Nature of response	Frequency of response	Percentage of response
Excellent Very good Good Fair Poor	80 20 17 15 10	60 15 13 7 5
Total	142	100

Table 7 revealed that 80 respondents or 60% out of 100% study population assessed the content of the programme as excellent.

Table 8: Watching the programme has helped to increase your Islamic knowledge?

Nature of response	Frequency of response	Percentage of response
Strongly agreed Agreed Undecided Disagreed Strongly disagreed	64 31 27 20 0	45 33 19 14 0
Total	142	100

Table 8 revealed that 64 respondents or 45% out of 100% of the study population which is the average number strongly agreed that watching Majalisin malamai has helped to increase Islamic knowledge among the residents of Unguwan Sanusi.

Table 9: What benefit do you derive from “Majalisin malamai” Islamic programme of DITV television?

Nature of response	Frequency of response	Percentage of response
Education Information Entertainment Enlightenment All of the above None of the above	65 24 10 27 12 4	49 17 7 16 8 3
Total	142	100

Table 9 revealed that 65 respondents or 49% of the study population which is the average number derived education from the programme of Majalisin malamai Islamic programme.

Table 10: When did you started watching “Majalisin malamai” Islamic DITV television programme?

Nature of response	Frequency of response	Percentage of response
Under 6 months More than six months 1 year More than 1 year	28 32 19 63	20 23 12 45
Total	142	100

Table 10 revealed that 63 respondents or 45% out of the 100% of the study population which is the majority started watching Majalisin malamai Islamic DITV programme from more than a year.

4.2    Discussion Of Findings

The finding of the study shows that “Majalisin malamai” Islamic television of programme of DITV made tremendous impact among the residents of Unguwan Sanusi, Majorities among the residents were totally absent from social vices such as; drug addiction, religious or communicate crises, alcoholism and other moral decadents which can lead a society to irrevocable jeopardy.

The study further discovered that the residents of the six areas located at Unguwan Sanisu  regarded the programme of  “Majalisin malamai” DITV Islamic programme as educative programme through which they learned the commandment of Allah such as; prayer, fasting, marriage law, business transaction according to the Islamic law e.t.c

The study also shows that competent scholars whom were recognized within the  Islamic societies are always been invited  to the programme to conveyed the message of Allah and the Sunnah of the Prophet Muhammad (S.A.W)

4.4    Summary Of The Major Finding

Based on the responses of the respondents to the research questions as contain in the tables the following are the finding of the study.

1.           The residents of Unguwan Sanusi are aware of “Majalisin malamai” Islamic programme

2.           “Majalisin malamai do educates the residents of Unguwan Sanusi.

3.           The resident of Unguwan Sanusi regularly watch “Majalisin malamai” Islamic prgramme of DITV station

4.           “Majalisin malamai” Islamic programme the residents of Unguwan Sanusi strongly agreed that the programme helped in reducing social vices in the area.

5.           Excellent scholars are invited to the “Majalisin malamai” DITV programme to conveyed the message of Allah.

6.           Excellent topic was chosen in the “Majalisin malamai” DITV Islamic programme according to the respondents.

7.           The residents of Unguwan Sanusi strongly agreed that the programme helped to increase their Islamic knowledge.

8.           Majority of the residents of Unguwan Sanusi were viewed the programme of Majalisin malamai as educative programme.

9.           Majority of the respondents of the study population started watching “Majalisin malamai” Islamic programme for more than a year.

CHAPTER V: SUMMARY OF FINDINGS, CONCLUSION AND RECOMMENDATION

5.1    Summary Of The Study

This study was aimed at finding out the impact of Majalisin Malamai” Islamic DITV television educational progrmme among the residents of Unguwan Sanusi. In chapter one the study began with the introduction where it defined the key term of the study. These are: television programme, impact and resident. Statement of the problem, aim, objectives, significance, and limitation of the study were all discussed in the first chapter. Research question were raised so as to help ascertain the purpose of the study, at the end of the research. The questions are: does the residents of Unguwan Sanusi aware of the Majalisin Malamai Islamic programme of DITV station, Does the programme increase their Islamic Knowledge, and How frequently those the Unguwan Sanusi residents watch “Majalisin Malamai” DITV Islamic programme? Uses and gratification was used as the theoretical framework so as to support the study.

In chapter two, literature reviews were made under sub topic to give an understanding of the previous work that has been done in the area of the study. The reviewed works were broadcasting media in Nigeria, television as a medium, effect of television on the society, broadcast media as a tool of educating the society. The methodology of the study was contained in chapter three, made of survey as the research design. The study population comprised the residents of Magaji Close, Rahama Close, Ja’ma’a Road, Rabiu Daura Road, Muhammad Willi Road and Masallacin Matasa Road at Unguwan Sanusi. 150 residents were selected as sample size from the study population.

The selected areas of this study were six areas located at Unguwan Sanusi. Two sampling techniques were applied for the study, cluster probability sampling and simple random sampling technique. The reason for using the two techniques is to enable the respondents to have equal chance of being part of the study. And questionnaire was used as the instrument of data collection. Procedure was used to explain how the respondents were reached.

In chapter four, data was analyzed and interpreted to ease understanding the research work. Research questions were answered, and the findings were discussed, and summarized. In chapter five contains summary of findings, conclusion and recommendation.

5.2    Conclusion

Based on the research objectives, the findings revealed that the residents of Unguwan Sanusi always watch “Magalisin Malamai” the programme has impacted on them in knowing the teaching of Islam as revealed by Allah to the prophet Muhammad (S.A.W).

5.3    Recommendation

Based on the data analysis, findings and discussion the following recommendations are made, they are however not assumed to be ultimate solution to those problems identified but it is hoped that they would assist in reducing the identified the raising problems

1.           The management of DITV should create English version of the programme for the benefit of those who do not understand Hausa Language.

2.           The management of DITV should make a slight adjustment on the timing of the programme. The time is rather late and many people would be asleep.

BIBLIOGRAPHY

Abdulrahman I. doori (1970) cardinal principle of Islam

Adams (1998), the impact of TV cross by: LOckWood publishers

Ellis ( 1980) and London Television, Routledge Press.

George A. (1972), Television Social behaviour, Washington D.C USA.

Government Printing Office

Inihaz Ahmad (2000), Reminders for people of understanding page 12.

Alerlee, F. (2000): Modern Communication in Nigeria: Lagos Nigeria: HTO.

Bayo, H. (2001): Perspective of Communication in Nigeria; Lagos Nigeria: Hamilton.

Clasierer, H. (1976) Mass Communication: New York: Preager Nigeria Hamilton.

Ezeoma, T. (2001): Mass Communication, New York: Preager Publishers.

Klapper, J. K. (1960). The Effect of Mass Communication, Free Press: New York.

Katz, E. and Wedell G. (1978): Broadcasting in the Third World, London Sage Publisher

Palmanist, M. (2012). Advantage and Disadvantage of the Survey Method, Colorado State University, USA.

Sobowale, I. (1983) Scientific Journalism, Ikeja: John West Publication Company.

Umeano, D. (2002). Introduction to Nigeria Journalism: Onitsha Nigeria, Satellite.

Instruction: Please tick the appropriate answer

SECTION A

1.           Are you aware of “Majalisin Malamai Islamic programme on DITV television

Yes                                 [         ]

No                                  [         ]

2.           Does the programme educate you on Islamic affairs?

Yes                                 [         ]

No                                  [         ]

3.           How frequently do you watch Islamic program of DITV station?

Regularly                       [         ]

Often                              [         ]

Rarely                            [         ]

Not at all                        [         ]

4.           Watching “Majalisin malamai” Islamic programme helped in reducing societal vices of your area?

Strongly Agree               [         ]

Agree                              [         ]

Undecided                      [         ]

Disagree                         [         ]

Strongly Disagree [         ]

5.           How can you assess the competence of the Islamic scholars of the programme?

Excellent                        [         ]

Very good                       [         ]

Good                              [         ]

Fair                                [         ]

Poor                               [         ]

6.           How can you assess the content of the “Majalisin Malamai” Islamic programme?

Very good                       [         ]

Good                              [         ]

Fair                                [         ]

Bad                                [         ]

7.           Watching the programme has helped to increase your Islamic knowledge?

Strongly Agree               [         ]

Agree                              [         ]

Undecided                      [         ]

Disagree                         [         ]

Strongly Disagree [         ]

8.           What benefit do you derive from “Majalisin Malamai” Islamic programme of DITV television?

Education                      [         ]

Information          [         ]

Enlightenment               [         ]

Entertainment                [         ]

9.           When did you start watching Islamic programme of DITV station?

Under 6 months             [         ]        

More than 6 months      [         ]

1year                              [         ]

More than a year  [         ]        

SECTION B

10.        Gender                

Male                                                  [         ]

Female                                               [         ]

11.        Respondents age bracket

18 – 20                                              [         ]

21 – 30                                              [         ]

31 – 40                                              [         ]

41 and above                                     [         ]

12.        Location of the respondent

Magaji close                                       [         ]

Rahama close                                    [         ]

Jama’a road                                      [         ]

Rabiu Daura Road                            [         ]

Muhammad Willi Road            [         ]

Masallacin Matasa Road          [         ]

13.        What is the occupation of the respondent

Business                        [         ]

Civil servant                   [         ]

Farmer                           [         ]

Student                          [         ]

House wife                     [         ]

Jobless                           [         ]