CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

Development through empowerment is a veritable tool for fighting poverty and achieving
economic prosperity at the grassroot level among people (Nwachukwu and Ezeh, 2007). As an
integral part of the overall national development, empowerment is given prominent attention in
development circles because dominant proportion of the population in most developing countries
including Nigeria live and derive their livelihood in rural areas. Also scholars in economic and
broader social science literature have paid special attention to issues of empowerment, and their
interaction with industrial and urban development (International Development Research Centre -
IDRC, 2004).

In most developing countries, the public sector plays a dominant role in the provision of
different development services. However, it has been observed that government alone cannot
provide resources for development in the society through its empowerment programmes, because
of dwindling national resources and ever increasing competing needs. Besides, the public sector
is being criticized as outdated, top-down, paternalistic, inflexible, subject to bureaucratic
inefficiencies and thus unable to cope with the dynamic demands of rural populace (Rivera et al.,
2000). This has paved way for an enhanced and more extensive civil society involvement in
activities previously carried out by the public sector, such as delivering social services,
promoting grassroots development, and preventing environmental degradation. It has also
resulted in upsurge establishment of NGOs and civil-society organizations (CSOs) with
increased capacity to engage people at the grassroots level.

According to Ekong (2000), NGOs are agencies set up by private citizens, foundations,
faith- based organisations, volunteer workers, etc, to tackle specific social problems and,
particularly, the alleviation of poverty and administration of relief materials to the needy. They
play complementary, advisory and advocacy roles in development of the societies as a whole.
Also some NGOs engage in human rights advocacy, women empowerment, smallscale
industrialization and community development activities. According to Global Forum on
Agricultural Research–GFAR (2003), NGOs are increasingly building networks and consortia

1
around thematic and/or geographic interests to increase their impact through the exchange of
ideas and information as well as in mobilizing grassroots support.

Farinde and Adisa (2005) also noted that NGOs assist citizens in finding out the activities
of government agencies involved in rural development. The special qualities in their style of
functioning such as flexibility in operation, sensitivity to changing needs, locality, community-
oriented, specific high level of motivation of the functionaries and innovations provide
comparative advantage over government organizations. In Nigeria there has been increasing
involvement of NGOs in society development activities. However, in more recent times, it has
been observed that certain factors limit their performance in contributing to societal
development. Farinde and Adisa (2005) reported that the constraints facing NGOs in Nigeria
ranges from poor collaboration with government agencies, political instability and strong
affiliation to over dependence on donor partners.

Traditionally, most donor organizations work only with NGOs with a legal status and
which are able to produce project proposals, to plan properly, and to handle budget
administration and produce financial and technical reports regularly. Unfortunately, most
grassroots NGOs in developing countries do not comply with these requirements and therefore
cannot benefits from donor funds. Moreover, inconsistency, first between vision and concrete
development activities with stakeholders; secondly, between the chosen activities, the
organisational structure and the principles of participation and empowerment also affect the
performance of NGO. In most cases NGO staff, supporters and the outside world get confused,
actions do not combine and support each other in optimal ways, there is a loss of focus and
energies become dissipated (Fowler, 2000). Other problems include the issue of project
replicability and their innovativeness with characteristic scaling- up which often leads to loss of
advantages of smallness and group cohesion (Riddle and Robinson, 2006).

Empirical studies showed that there are interconnections among the faith-based
organizations, individual and community (Florin &Wandersman, 1990). Hence, changes in the
individuals through interventions of faith-based organizations are prerequisites for community
and social changes that invariably translate to members’ empowerment (Florin &Wandersman,
2010). Empowerment in the context of faith-based organizations interventions refers to the
process of achieving religious, social and capital strength, interaction, or capability of persons

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and entities. It requires the empowered initiating confidence in their own capacities to meet or
respond to their personal needs and expectations. Recall that most people who had no chances
for self-reliance development become, at a minimum, dependent on charity or welfare, this is
where the faith-based organizations comes into the process of economic and social capital
intervention.

Empowerment of economic drive is conceived as the process of achieving fundamental

economic privileges for the marginalized people either directly by those people, or indirectly
through the help of the privileged who have access to such opportunities. It also includes actively
thwarting attempts to deny those opportunities (Blanchard, John, & Alan, 1996; Wilkinson,
1998). Empowerment in the view of Luttrel, Quiroz, Soruthon and Bird (2009) seeks to ensure
that people have requisite skills, capabilities, resources such as social capital and access to secure
sustainable incomes for socio-economic well-being. Based on these dimensions, some faith-
based organizations focus mainly on the significance of rights to assets and endowments which
are two critical or core elements in any social and economic empowerment discourse.
Empowerment then implies letting out the power inherent in people. It enables people to obtain
the competencies that enable them overcome obstacles in life or workplaces and ultimately,
enhance their capacities for positive economic engagement.
Faith-based organizations have been categorized amongst important institutions which
can be concerned with women’s empowerment. They play a significant role in women’s
economic empowerment like providing access to financial aid, financial management (Kingu,
2009). The UNFPA (2008) noted that faith-based organizations have the role of fostering
effective change and transformation in local communities and empowering women’s micro-
projects (Mubyazi, 2009). For instance the An-nnur Relief Foundation has been providing
financial support to individual’s economic groups in her rural area.

1.1.1 History of An-nuur Relief Foundation

Annur Relief Foundation is an Islamic non-governmental organization in form of a

cooperative society, established in Oru-Ijebu area of Ogun State. It started as weekly/monthly
contribution in 2009 and metamorphose into a cooperative society in 2011 . The foundation has
been involved in empowerment programmes to support individual members of the society
through its monetary support from contributions/savings in supporting small scale business

3
owners amongst them. The organization is duly registered with the cooperative affairs
commission (Reg No: 133342) in 2018. The coordinates and activities of the organization is
guided by a legal constitution. Hence, the reason for this creation of the organization is realizing
the major problems in the society which is in the aspect of finances, hence, the plan to tackle it
through organizing a co-operative society which all started by monthly contribution. The Nature
of membership, the organization only allows Muslim as members because the rules and
regulations are guided by the Holy Quran, which guide the way of life of every members in the
society group. The programmes of the organization involves giving loans for self-development
scheme, business empowerment; Sadaqah which includes educational support, welfares support
and other social projects. Also, the support their members for Hajj and Humurah and during the
Muslim festive periods.

1.2 Statement of the Problem

The engagement of the faith-based non-governmental organizations in development

discourse has a long background. There is a wide range of variation of such organizations in
terms of their names, types, nature, and scope, working approach, objectives and motives of
development. In general, the word faith-based organizations include a variety of entities which
ranges from informal groups based in a congregation to international NGOs.

The problems that bring about the needs for this study are;

1. The influence of empowerment programmes in rural development.

2. The inefficient activities and roles of faith based organization in eradicating poverty in
the society through empowerment programme.
3. Problems of non-governmental organisations in service delivery, humanitarian aid,
reconstruction and societal development.

1.3 Objectives of the Study

The aim of this study is to assess the performance of An-nuur Relief Foundation
empowerment programmes in Oru-Ijebu area of Ogun State.

The objectives are specifically to:

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i) Ascertain the roles/activities of An-nuur Relief Foundation empowerment programmes in rural
development of Oru-Ijebu communities;

ii) Ascertain the level of participation of beneficiaries in the An-nuur Relief Foundation
programmes;

iii) Assess perceived effects and impact of An-nuur Relief Foundation empowerment
programmes on the beneficiaries;

iv) Assess the beneficiaries’ perception of the performance of An-nuur Relief Foundation.

1.4 Research Questions

The following research questions guided the study

i) What are the activities of An-nuur Relief Foundation empowerment programmes in rural
development of Oru-Ijebu communities?

ii) What is the level of participation of beneficiaries in the An-nuur Relief Foundation
programmes?

iii) What are the perceived impacts of An-nuur Relief Foundation empowerment programmes on
the beneficiaries?

iv) What are the beneficiaries’ perceptions of the performance of An-nuur Relief Foundation?

1.5 Significance of the Study

The importance of this study to the non-government organisation, the civil society and
researchers cannot be over-emphasized. In fact it will be a guideline for change and a wake-up
call to policy makers in Nigeria and around the globe.

This study intends to cover some gap in past and non-existing literatures. The literature is
largely recent. The data generated will certainly provide useful information to researchers. Civil
society organizations will also find the findings of the study useful as it will enable them
ascertain specific country performance for possible intervention in faith based empowerment
programmes.

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 Faith based non-organisations would be able to understand more of its importance’s in
the society and to make corrections of the lapses in their empowerment programmes.
Furthermore, policies makers will tremendously gain from the study as it will enable them
identify present economic policy lapses and loop holes in the existing empowerment mechanisms
with a view to fine-tuning them.

The findings of the study will likely challenge earlier researches and thus, provoke
further researches.

1.6 Scope of the Study

The study is also limited to the activities and the empowerment of An-Nuur Relief
foundation, an Islamic society in Oru-Ijebu area of Ogun State.

1.7 Limitations of the Study

This study no doubt is bound to have some limitations. For instance, the primary data to
be collected has its target population, which included representatives and members of the An-
nuur Relief Foundation. This is however, not enough to invalidate the findings of the study.
Hence, gathering of the members, time and financial constraints would limit the pace of the
research.

1.8 Definition of Terms

Empowerment: Empowerment is the degree of autonomy and self-determination in people and

in communities. This enables them to represent their interests in a responsible and self-
determined way, acting on their own authority. 

Empowerment Programmes: This are programmes instituted to empower/support individual

either by been a member of a particular society or been a random member of a
community, with financial aids or materials.

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Relief Foundations: is a non-profit organization, our ability to provide re life for those in need
is dependent on the generosity of donors.

NGO: Organizations which are independent of government involvement are known as non-
governmental organizations or non-government organizations. NGOs are a subgroup of
organizations founded by citizens, which include clubs and associations that provide
services to their members and others.

Faith-based Organization: These organizations are refers to religious groups and other

charitable organizations affiliated with a religious group.

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 CHAPTER TWO

LITERATURE REVIEW

In this section, the review of literature will be presented. It will contain empirical review
of pertinent literature on the study purpose. This review will anchor the study on the theories to
be reviewed and identify gaps in empirical studies from which the conceptual framework will be
formulated.

2.1 Conceptual Review

2.1.1 Empowerment

Empowerment is generically accepted as a multi-dimensional concept although all its

dimensions need not necessarily correlate with the same set of determinants or outcomes
(Malhota& Mather, 1997). Empowerment implies to give power to; to give authority, to enable a
person or a group of persons gain power over their limitations or overriding circumstances.
World Bank (2001) regards empowerment as one of the key constituents of poverty reduction
and a primary development assistance goal. It is thus, a liberation instrument for self-reliance and
self-sustenance in development milieu. The promotion of empowerment, according to the Word
Bank (2001) is based on a dual argument.

Social justice is an important aspect of human welfare and is intrinsically worth pursuing
on account that, it is a means to other ends. In this aspect, empowerment in all aspects entails an
objective means to promote growth, equity, social capital, and social justice and thus, reduce
poverty and also promote better governance through public accountability on the part of the
empowered., Two it then depicts a process of challenging existing power relations with the aims
of attaining a measure of control over existing source of power (Ezumah, 2002).

In general, empowerments through the Faith Based Organizations (FBOs) social and
economic programmes are strictly evidenced through engagement. Such engagement is all the
more vital when one considers the great need to empower young people to take on socio-
economic responsibilities that define their efficiency in the empowerment process. Empowering
individuals especially women economically has become a frequently cited goal of development

8
interventions (Mosedale, 2005). However, economically empowering women is essential both to
realize women’s rights and to achieve broader development goals such as economic growth,
poverty reduction, health, education and welfare (Golla, Malhotra, Nanda and Mehra, 2011).
Unless women’s economic security is strengthened, we will not be able to eliminate poverty,
achieve gender equality, or realize any genuine progress on the UN’s stated Millennium
Development Goals (Negash, 2006).

The Organization for Economic Co-operation and Development (OECD, 2012) highlights
that economic empowerment is a prerequisite for sustainable development and pro-poor growth.
However, achieving economic empowerment requires sound public policies, a holistic approach
and long-term commitment and gender-specific perspectives must be integrated at the design
stage of policy and programming (OECD, 2012). Women’s economic empowerment – that is,
their capacity to bring about economic change for themselves – is increasingly viewed as the
most important contributing factor to achieving equality between women and men (ICRW,
2012).

Economically strengthening women – who are half the world’s workforce – is not only a
means by which to spur economic growth, but also a matter of advancing women’s human rights.
When governments, businesses and communities invest in women, and when they work to
eliminate inequalities, developing countries are less likely to be plagued by poverty (Deshmukh-
Ranadive, 2004). Thus, empowering women economically is an essential part of realizing rights.
The Beijing Platform for Action commits governments to “pursue and implement sound and
stable macroeconomic and sectoral policies that are designed and monitored with the full and
equal participation of women, encourage broad-based sustained economic growth, address the
structural causes of poverty and are geared towards eradicating poverty and reducing gender-
based inequality (Bardasi, Blackden, Mark, and Guzman, 2007).”

2.1.2 Faith-Based Organisations’ Empowerment Perspective

Cooperatives are private sector enterprises set up to meet their members’ needs (DFID
2010). Cooperatives are owned and democratically controlled by their members- a governance
model distinguishing them from private firms. In principle they are based on value of self-help,

9
self-responsibilities, democracy, equality, equity and solidity (DFID 2010). In Nigeria today,
many cooperative societies are erupting and each can be broadly classified as conventional or
Islamic cooperative society. These two major classes of cooperative societies differ in operations
and management but both are seen as poverty alleviation tool. Such example of the cooperative
is the An-nuur relief foundation, Oru-Ijebu.

In order to ensure efficiency in the social and economic empowerment programmes of

faith based organizations, it is important to be guided by principles of best operations. This is
because, efficiency in this context is not expressed mathematically, but rather, it is expressed in
the ability to do things wells, successfully and without waste. The principles of empowerment of
faith based organizations are derived from the God’s natural rules of engagement and as
enshrined in The Holy Quran namely; that

 Following God’s guidance, we accept a high view of person respect, skills innovations,
freedom and obligations;
 Noting the basic significance of our realities as stewards, we generate genuine spaces for
the mentee to practice genuine resource management;
 Acknowledging God’s affirmation of human domain, amazing diversity and complexity
of the individual and social responsibility;
 Affirming that in the quest for more just, healthy, and prosperous communities,
governments, individuals, families and associations of civil society all have major roles to
play;
 Recognising entrepreneurial efforts and economic exchange - they are fruits of the human
development in God’s creation;
 Emphasising the need for believers to bring a distinctly faith-based perspective on
business endeavours;
 Affirm that governments bear unique responsibilities to restrain evil and reward good;
and;
 Acknowledging the obligations of believers to protest against economic injustice.

These engagement principles represent social justice in terms of promising responsibility

of believers who are committed to community development and citizens’ empowerment. For

10
example, a review of the first principle indicates that, human creativity must be taken seriously.
Believers need to promote entrepreneurship and the innovative work accomplished by those who
combine human intelligence and natural resources to produce goods and services that meet
development needs. The creative values are also evident in the suitability and necessity of
practices that respect human freedom, self-development and self-reliance as evident in
empowerment.

2.2 Theoretical Review

2.2.1 Functionalism & Socio-Capital Theory

Functionalism explains society through a comparison with living organisms. It

comprehends society as a social system in analogy with a living organism. This is why
functionalism is also known as organismic model of society. It draws inspiration from the
biological sciences and assumes popularity through the works of Talcott Parson even though
variants have since emerged (see Akanle and Olutayo, 2013). Functionalism falls into the
category of macro theories that give grand and large scale explanations of social phenomena
[Akanle and Olutayo (2013), Otite and Ogionwo (2006)]. For Functionalism, every society
functions as a systems and a living organism.

For the society to function optimally all aspects of the society, like living organisms’
organs, must function healthily and effectively otherwise the society will disintegrate just as
living organism will die if any part/organ is sick without adequate cure. A malfunctioning
society is a sign that at least an organ is socially sick and deficient and this must be socially re-
engineered for social restoration to save the society from imminent collapse. Functionalists, in a
way, thus stress the significance and importance of structure as well as function. Society
functions as a structure and every institution functions to preserve the whole.

All institutions, values, norms and agencies existing in society owe their existence to the
fact that they still serve useful purposes in maintaining the survival of society. Hence, the
traditional social institutions; the family, education, economy, political, and religion, for instance
and particularly, work together to form and maintain the structure of the society. Continuous

11
existence of anyone and everything signals importance and function and deficiency in any will
affect the whole.

In the order of functionalism, the Nigeria society performs less than expected and this is
traceable to the deficiencies in the social institutions. Weak institutional performances account
for the underdevelopment of the nation. This has led to the resonance and emergence of
cooperative societies which are becoming popular in that they are serving important purposes
and filling gaps in meeting the development; empowerment, protection, survival, poverty
alleviation and cultural pattern maintenance needs of their contexts. The functionalities of
cooperative societies justifies their continuous existence and they perform important stabilizing
functions of the Nigerian and global social structures for order in the face of imminent collapse
occasioned by traditional institutional failures.

Social Capital Theory explains the importance of social and kinship networks and
primordial bonds in determining and giving forms to livelihood outcomes. The creative and
socio-economic importance of these networks and bonds lead to their codification as capital
because they have even more functionality than mere economic capital yet they are not
particularly used as practical and pure medium of exchange. Social capital however drives and
given forms even to economic capital. Social capital determines the nature and significance of
economic capitals and determines consequences of economic capital actions. Social capital
drives efficacious actions across social institutions beyond mere economic rationality to combine
even economic rationality with socio-cultural and affective actions for group and society actors.
Social capital building and deployment within precarious socio- economic environments for
livelihood improvements actually led to emergence and increase in cooperative actions and
societies.

As already shown above, social capitals exist in traditional African societies and are only
codified in cooperatives as rational action deployment in hostile neo-liberal capitalistic socio-
economic systems like in Nigeria and traditional yet modernizing Ibadan Metropolis. Members
of cooperative societies desire more than mere economic loans or funds to finance businesses.
They also seek platforms for establishing and building social capital. This social capital is
deployed as soon as needed and is constantly re-assessed. While cooperatives are used as means
of improving and increasing livelihood, life chances and empowerment strategies, it is the

12
collective works as social enterprises for inclusive economic gains that are more important
within the social capital framework.

2.2.1 Relevance of the Theories

The functionalist perspective sees society as a complex system whose parts work together
to promote solidarity and stability. Hence, in this study, the functionalism explain the gathering
as people to form a society, a cooperativesocieties, i.e. An-nuur Relief Foundation.

Social Capital Theory is relevant to this study in understanding that social empowerment
is understood as the process of developing a sense of autonomy and self-confidence, and acting
individually and collectively to change social relationships and the institutions and discourses
that exclude poor people and keep them in poverty The social capital is importance to this study
in identifying people’s need and the attempt to make provision for it through contribution.

2.3 Empirical Review

2.3.1 The Impact of Cooperatives Societies in Empowerment Program

One of the most effective means of lessening the dependency is to promote self-reliance
and economic recovery through the use of cooperative as an effective vehicle. Cooperatives if
adequately organised can promote mass mobilization and participation of the people in rural
development (Famoriyo 1988).

Olaleye (2007) examined the effectiveness of the strategies adopted by cooperatives

societies to alleviate poverty among their members. Findings revealed that cooperative societies
in Nigeria urban communities adopted 12 (twelve) strategies to fight poverty among their
members out of which 4 (four) were not effective and 3 (three) were very effective .She therefore
recommended that for improved performance of cooperative societies on poverty alleviation,
there is the need for reduction in the number of strategies being used, so that they can remain
focused.

Frederick (2008) evaluated the contribution of cooperative to poverty reduction in Africa

and concluded that cooperatives have significantly contributed to the mobilization and

13
distribution of financial capital, created employment, and income generating opportunities.
Cooperative societies have also constituted a forum for education and training, set up solidarity
schemes to cater for unexpected illnesses, social welfare and other socio-economic problems.

Khalid (2009) wrote on the politics of poverty eradication in Nigeria, after carrying out
various analyses and evaluations of more than Ten (10) out of the Twenty two (22) poverty
alleviation programmes, concluded that the issue of whether the programmes and policies have
succeeded in reducing poverty is a moot point and he made a suggestion that the unsatisfactory
results call for a re-examination of policies and practices of poverty eradication in Nigeria.

Ovie and Akpomuvie, (2011) made analysis of Nigeria’s past poverty alleviation
measures as well as assessing thereon the reasons for their inability to achieve set targets. The
paper suggests a participatory approach to the planning, formulation and implementation of
future policies on poverty alleviation in Nigeria.

Mukhtar (2011) in his study on poverty alleviation as a machinery for economic

reconstruction in Nigeria concluded that lack of involvement of target beneficiaries in identifying
the right projects coupled with administrative and operation failures were among the problems
identified as hindering the achievements of the objectives of the poverty alleviation programmes
in Nigeria. He then recommended that there is thus the need for involvement of the local people
in the identification and design of projects so that sufficient participation can be achieved. In
addition he suggests that there is the need for government to supply inputs like fertilizers,
farming machineries, seeds, training programmes among others that can improve people’s
livelihood and productivity.

Kareem et al. (2012) in their study of the impact of cooperative society on capital
formation the study concluded that cooperative societies have effect on members’ welfare and
the role of cooperatives in poverty reduction and capital formation cannot be overlooked in the
process of developing countries like Nigeria. The study recommends that the government should
assist cooperative societies to improve their capital base through infusion in the annual budget of
the country and that, there is need for cooperative research and organization of symposium and
public lectures with a view to enhancing the efficiency of cooperative movement in Nigeria.

14
 Fapojuwoet. al. (2012) also examined the contributions of cooperative organizations to
poverty alleviation and concluded that the poverty incidence of cooperative members is 0.55
while that of non-cooperative members is 0.57, which implies that the latter is poverty-stricken
than the former. Therefore, the study suggests that cooperative members should encourage others
to join cooperative societies so that they could have access to adequate financial and technical
assistance and provision of basic farm inputs to alleviate their level of poverty.

Onakoya and Onakoya (2013) posited how Islamic micro finance can be used to alleviate
poverty and maintain sustainable development in Nigeria. The study analysed the principles of
Islamic finance and conceptualizes its operational details to see the linkage between the real
economics and sustainable development. The survey conducted in Ogun state of Nigeria reveals
that notwithstanding the current upsurge in religious tension in Nigeria, religion is not a
hindering factor to the implementation of Islamic finance. It also showed that Islamic
microfinance in concert with the right fiscal and monetary policies framework will contribute
positively to alleviating poverty in Nigeria.

A research by Singirankabo (2005) done in Rwanda on the impact of FBOs’ economic

support on women’s welfare showed that FBOs worked to help women farmers especially
widows to gain better access to markets. Above all they were facilitated to gain access to
financial resources and combat poverty. These findings suggest that the majority of women
supported by FBO become improved economically and became capable to provide for their
families regardless of their lower level of education.

Mzinga (2007) conducted study in Tabora region in Tanzania on identification of services

rendered by FBOs to women in rural areas. He found that FBOs such as Caritas and Bakwata are
engaging in the provision of financial loans to women’s groups to facilitate them run their daily
economic activities. The study indicates that through the loan support women received from the
FBOs they managed to create income generating activities of different types such as peasantry,
livestock, petty business and selling manufactured goods, opening small shops, bakery, batiks
designing, tailoring, weaving baby coats, to mention just a few.

Kingu (2009) in a study conducted in Tanga in Tanzania region on the role of FBOs in
promoting rural women’s social welfare revealed that women assisted are becoming more and

15
more capable to employ themselves and own their own capital and contribute to national
economy as well regardless of their low level of education. Similarly, a study by Rweteheri
(2006) conducted in Bunda town, south of Musoma region in Tanzania on the economic impact
of FBOs on women’s welfare also indicates that FBOs namely the Christian Women Foundation
(CWF) provided different services including training women especially widows with economic
empowerment targets.

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 CHAPTER THREE

RESEARCH METHODS

The essential constituents of research methodology are; research design, population and
sample size and sampling technique. Others are method/instrument of data collection,
administration of instrument, and method of data analysis.

3.1 Research Design

Survey research design would be adopted for this study. Survey research design is the
systematic collection of data in standardized form from an identifiable population or
representative (Oso & Onen, 2009). This design will be used for this study because it intensively
meant to describe and analyze the role of strategic alignment on firm performance in Nigeria.

3.2 Research Area

Annur Relief Foundation is an Islamic non-governmental organization in form of a

cooperative society, established in Oru-Ijebu area of Ogun State. Oru-Ijebu is a semi-urban town
located in Ijebu North local government area of Ogun State, South-Western Nigeria. It is
bordered by Ago-Iwoye in Ogun State and shares close territorial boundaries with Ijebu Igbo, the
headquarters of Ijebu North, Ogun state. The town is alternatively known as Ijebu-Oru and
according to the 2006 census has a population of about 27,000 people.

3.3 The Study Population

The populations for the study are the 240 members of Anur Relief Foundation, Oru-Ijebu,
Ogun State (Annual Report, 2020). These populations are selected because they are more
conversant with the operations and effectiveness of the society.

17
3.4 Sample Size and Sampling Technique

Since the population for the study was known and small, a simple random sampling
technique was adopted. Hence, for this study, a total of 70 respondents will be randomly selected
from the population as the sample size.

3.5 Sources of Data

Both primary and secondary sources of data will be explored in the study. The primary
sources consist of the use of questionnaire. The use of questionnaire was justified on the bases of
its reliability, convenience, preserving anonymity and lower rate of reactivity.

3.6 Research Instruments

The study will use questionnaires to collect the data. The current study chooses the use of
questionnaire since it is easy to analyse because every respondent will be asked the same
question in the same way. Four (4) points Likert scale questionnaire whose content comprise
closed-ended questions will be used to collect data for easier coding, tabulation and subsequent
analyses.

The questionnaire will be divided into sections ‘A’ and ‘B’. Section ‘A’ will consist of
questions relating to the respondents personal data such as; Gender; Age; Educational
Qualification and Marital Status. Section ‘B’ of the questionnaire will consist of questions
relating to the activities and performance of the An-nuur Relief Foundation.

3.6.1 Validity

Validity is generally defined as the degree to which a measure of a construct is consistent

and dependable. The consistency of the instrument will be achieved through content validity.
The researcher will approach senior researchers and colleagues in the field, as well the
supervisor for corrections and adjustment.

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3.6.2 Reliability

The reliability of the instrument will be evaluated using Cronbach alpha to analyze
reliability and reliability co-efficient.

3.7 Method of Data Analysis

A descriptive and inferential statistical tool of analyses will be employed in this study.
The analytical tools include the use of frequency tables and simple percentages.

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 CHAPTER FOUR

RESULT ANALYSIS

This chapter presents the results of data gathered from the field with the use of a
structured questionnaire. For the study, only a total number of thirty-two (32) respondents were
sampled due to the time frame and unavailability other respondents; hence, the data were been
presented below.

4.1 Presentation Respondents Data

Table 1: Frequency Distribution of Respondents by Gender

Gender Options Frequency Percentage (%)

Male 14 43.8
Female 18 56.2
Total 32 100.00

Table 1 from above shows the distribution of the study respondents by gender. Thus, 14(43.8%)
are of the respondents are males, while 18(56.2%) of the respondents are females which are the
majority of the study.

Table 2: Age Distribution of Respondents

Age Options Frequency Percentage (%)

Below 30 years 7 21.9
30-45years 9 28.1
46-60 11 34.4
Above 60 years 5 15.6
Total 32 100.0

Table 2 from above shows the distribution of the study respondents by gender. Thus, 7 (21.9%)
respondents are of age below 30 years, 9 (28.1%) are of aged 30-45 years, 11(34.4%) are of age
46-60 years, the remaining while 5(15.6%) of the respondents are above 60 years. The majority
in the study are respondents of 46-60years
Table 3: Marital Status of Respondents

Marital Status Frequency Percentage (%)

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 Single 4 12.5
Married 26 81.3
Divorced - 0.0
Widow/Widower 2 3.2
Total 32 100.0

Table 3 from above shows the distribution of the study respondents by their marital status. Thus,
4(12.5%) of the respondents are single, 26 (81.3%) are married, 2(3.2%) are widow/widower,
while none of the respondents was divorced.

Table 4: Respondents Educational Qualification

Qualification Frequency Percentage (%)

PSLC - 0.0
SSCE 8 25.0
Degree 15 46.9
Others 9 28.1
Total 32 100.0

Table 4 from above presents the education qualifications of the study respondents. Hence,
8(25.0%) of the respondents are have only SSCE, 15(46.9%) which are the majority of the
respondents have Degree(s), while 9(28.1%) have other qualifications i.e. NCE, ND and TCE
certification.

Table 5: Respondents Employment Status

Employment Status Frequency Percentage (%)

Private Sector 6 18.8
Public Sector 17 53.1
Retired 9 28.1
Total 32 100.0

21
Table 3 from above shows the distribution of the study respondents by their employment status.
However, 6(18.8%) of the respondents are employed with a private sector and 17 (53.1%) which
are the majority are employed with the public sector while the remaining 28.1% are retired from
work.

4.2 Presentation Research Data

S/N Research Items SA A D SD

(%) (%) (%) (%)
1 An-nuur foundation has active members participation in the (13) 8 11 -
society activities 40.6 (25) (34.4) (0.0)
2 An-nuur co-operative has been supportive to financial life 13 19 - -
of its members (40.6) (59.4) (0.0) (0.0)
3 Create chances for loan facilities among members 11 21 - -
(34.4) (65.6) (0.0) (0.0)
4 The credit facilities of An-nuur is open to all members - 6 24 2
regardless of their gender (0.0) (18.7) (75.09) (6.3)
5 Medical services are provided to improve the well-being of - 3 29 -
people at regular intervals (0.0) (9.4) (90.6) (0.0)
6 Welfare committee exists to meet the economic needs of 5 (13) 11 3
the members and non-members whenever need arises. (15.6) 40.6 (34.4) (9.4)
7 An-nuur has positively affected my standard of living of its 8 11 10 3
members (25) (34.4) (31.2) (9.4)
8 This vision and mission statement are geared toward 11 (13) 8 -
physical and spiritual well-being of members (34.4) 40.6 (25) (0.0)
9 Retreats and regular workshops are given to enhance better 10 17 5 -
personal decisions-making in collective or individual (31.3) (53.1) (15.6) (0.0)
economic activities of members.
10 Training and retreats that are provided enhance better 9 16 7 -
personal decision-making in collective or individual (28.1) (50.0) (21.9) (0.0)
economic activities of members
11 An-nuur spiritual doctrines provide knowledge to reform - 17 15 -
members’ perception through exchange, education, and (0.0) (53.1) (46.9) (0.0)
engagement for growth and advancements.
12 An-nuur assists members by providing vocational skills to - 13 19 -
improved personal and collective circumstances. (0.0) (40.6) (59.4) (0.0)
13 An-nuur teacheds on hard work, economic justice and (14) (16) 2 -
strategic partnerships for the attainment of members’ 43.7 50.0 (6.3) (0.0)
social-well-being
14 An-nuur also provides social protection to their members. 15 9 7 1
(46.9) (28.1) (21.9) (3.1)

22
15 There are external forces such as market or governmental - 2 18 12
laws on trading that protects the functionality of An-nuur (0.0) (6.3) (56.2) (37.5)

Table 5 above presents analysis of data regarding the research on the performance An-
nuur Relief Foundation empowerment programmes in Oru-Ijebu area of Ogun State.
However, from the results, An-nuure Relief foundation which is more of an Islamic
cooperative society have active members participation in the society activities (65.6%); and as
well it has been supportive to the financial life of its member; and credit and loan facilities
is open to all members irrespective of their genders (100.0%). Also, from the result, the
foundation does not provide medical services to improve the well-being of its members
(90.6); and as well there are committees to meet the economic needs of the members and
non-members whenever need arises (56.2%); and also, An-nuur has positively affected
the standard of living of its members (59.5%).

The result also shows that the vision and mission statement of the foundation are geared
toward physical and spiritual well-being of members (75.0%); and as well retreats and
regular workshops are given to enhance better personal decisions-making in collective or
individual economic activities of members (84.4%); further, training and retreats that are
provided enhance better personal decision-making in collective or individual economic
activities of members (78.1%).

Furthermore, An-nuur spiritual doctrines provide knowledge to reform members’

perception through exchange, education, and engagement (53.1%); thus, An-nuur does
not assists members by providing vocational skills to improve personal and collective
circumstances (59.4%); and as well, An-nuur teaches on hard work, economic justice and
strategic partnerships for the attainment of members’ social-well-being (93.7%) and they
provide social protection to their members (75.0%); and lastly external forces such as
market or governmental laws on trading does not protects the functionality of An-nuur
(93.7%).

23
24
 CHAPTER FIVE

SUMMARY OF FINDINGS, CONCLUSIONS AND RECOMMENDATIONS

5.1 Result Findings and Summary

This study aimed to assess the performance of An-nuur Relief Foundation empowerment
programmes in Oru-Ijebu area of Ogun State. However, from the results analysis, findings had
shown that Annur Relief Foundation is a non-governmental Islamic organization in likes of a
cooperative society which supports its members through a zero-interest loan facility and also
take care of its member’s welfares through i.e. Zakat and Sadaqah among others. It was also
reavealed from the study that, its members actively participate in the activities of the
organization which helps in achieving the aim, vision and mission of the society in the Islamic
societies. Only Muslim members are allowed in An-nuur Relief Foundation.

The study also revealed that An-nuur has been supportive to the financial life of its
member; and it gives out credit/loan facilities which are open to all members irrespective of their
genders. And also that An-nuur has positively affected the standard of living of its members. The
finding of the results also shows that the vision and mission statement of the foundation are
geared toward physical and spiritual well-being of members. Furthermore, the relief foundation
provides social protection to their members.

An-nuur as an Islamic organization has advocated for co-operative responsibility which is

aimed at rendering much needed assistances to its members which are members of the Islamic
society in Oru-Ijebu, so that, the community will live in love and peacefully with one another.
This can be seen right from the obligation of poor due (zakat), which serves as an automatic
share from the wealth of the wealthy ones for the poor class around them. Other co-operative
channels are termed as “voluntary” projects (Sadaqah), aimed at reducing the pain of poverty
among the Muslims. These types of arrangements have made and will continue to make impact
in the history of Islam in Oru-Ijebu which is also aimed to extend through the Islamic society
Nigeria as a whole.

25
5.2 Conclusion

The study was looking at faith based organization and economic empowerment in the
society. What was done in this study was to examine the performance of non-profitable faith
based organization and its efficiency, it was written within the development framework. It is to
contribute to development of the context and the country with implications for developing
nations generally. As Nigeria faces development challenges, we examined cooperatives as
possible engine of growth and development in Nigeria. The focus on non-profit faith based
cooperatives was because of gaps we found in the literature, practice and development
constructions and intervention in Nigeria and developing nations.

Against this background, it is possible to conclude that non-governmental cooperative

societies, most especially the faith-based organisation are filling a huge gap in empowerment,
poverty alleviation, employment creation, facilities’ provision, socio-cultural bonding, social
capital development and sustenance and development driving in the context and the country at
large. The gaps, threats and problems identified in this research must however be filled. Enabling
constitutions guided by laws must be strengthened, they must make contributions at meetings
and repay loans, democratic space and process of cooperatives must be widened and capacities
of leaders must be built in accounting and administrative process.

5.3 Recommendations

In accordance with the findings the recommendations are as follows.

i. Rural based Adult Education Centers to be established by An-Nuur Relief Foundation in

order to raise rural adult’s levels of education which can help them in running their different
income generating activities.
ii. An-Nuur Relief Foundation and other cooperative societies should Lobby and advocate for
women promotion by focusing on women who are extremely economically vulnerable.
iii. There should be An-Nuur Relief Foundation visa vies local leaders partnership in advocating
its members economic empowerment in development process.

26
iv. The An-Nuur Relief Foundation and other stakeholders (government) to assist the societies
get access to reliable markets for their products.
v. FBOs should make an effort to establish contact with other partners like Civil Society
Organizations who can support its members especially the women economically what is
beyond An-Nuur Relief Foundation capacity.
vi. An-Nuur Relief Foundation should re-encourage its members to contribute to the activities of
the Organization

vii. An-Nuur Relief Foundation also need to reach out to the public for assistances/donations to
carry out many welfare projects.

viii. An-Nuur Relief Foundation should introduce special welfare package for the Orphans
which can take care of all their social problems.

ix. An-Nuur Relief Foundation should also improve in keeping up to date records of all their
welfare activities properly for easy access.

x. An-Nuur Relief Foundation should, from time to time, account prudently for all what was
spent for the welfare of the poor and audit it before presentation to the public.

27
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 APPENDIX: QUESTIONNAIRE

TAI-SOLARIN COLLEGE OF EDUCATION, OMU-IJEBU

DEPARTMENT OF ISLAMIC STUDIES

Dear respondents,

This questionnaire is designed to collect the information from you on “the performance of these
An-nuur Relief Foundation empowerment programmes in Oru-Ijebu area of Ogun State”.

Please kindly read through the statement and fill in the gap as appropriate.

The information is to be used purely for research purposes and maximum confidentiality is
guaranteed for information supplied.

Yours faithfully,

Researcher

PART I

Instruction: Fill as appropriate

1. Gender: Male [ ] Female [ ]

2. Age Below 30 years [ ] 30-45[ ] 46-60 [ ] 60 years [ ]
3. Marital Status: Single [ ] Married [ ] Divorced [ ]
4. Educational Qualification: PSLC [ ] SSCE [ ] Degree [ ] Others [ ]
5. Employment Status: Public sector [ ] Private Sector [ ] Retired [ ]

32
 PART II

Instruction: Please answers appropriately the option that suit your opinion. Use the scale option as
follows; SA- Strongly Agree; A- Agree; D- Disagree; SD- Strongly Disagree.
S/N Research Items SA A D SD
1 An-nuur co-operative society is important to my working life
2 The credit facilities of An-nuur is open to all members
regardless of their gender
3 Medical services are provided to improve the well-being of
people at regular intervals
4 Welfare committee exists to meet the economic needs of the
members and non-members whenever need arises.
5 My membership to An-nuur has positively affected my
standard of living
6 This vision and mission statement are geared toward physical
and spiritual well-being of members
7 Retreats and regular workshops are given to enhance better
personal decisions-making in collective or individual
economic activities of members.
8 An-nuur promote strategic partnership to enable members
have access to required information (including spiritual) and
resources for economic decision making.
9 Training and retreats that are provided enhance better
personal decision-making in collective or individual
economic activities of members
10 An-nuur spiritual doctrines provide knowledge to reform
members’ perception through exchange, education, and
engagement for growth and advancements.
11 Vocational skills provided by An-nuur assist members to have
access to acquire various skills for improved personal and
collective circumstances.
12 Create chances for loan facilities among members
13 teach on hard work, economic justice and strategic
partnerships for the attainment of members’ social-well-being
14 An-nuur also provides social protection to their members.
15 There are external forces such as market or governmental
laws on trading that protects the functionality of An-nuur

33