Why the Almajiri debate will never end
By Shafi’i Sheikh Jr.
Reading through posts, articles, and comments, I think I now know why our debates on almajiri/bara will never end in Northern Nigeria. And as long as it remains a debate, it will continue to ravage every fabric of our society.
Despite being the very foundation of today’s society, a debate is no longer a discourse among people with contrasting arguments using facts, logic, and evidence to exchange views and/or ideas.
I have realised that once a debate revolves around Almajiri and begging, people of certain sects see it as an opportunity to bash another sect. In defence, the others also find a way to come back. In doing so, the purpose of debate suffers the consequences, and debating parties end up being more determined and confused than they were before it began.
Until debating parties start arming themselves with facts, figures, logic, and most importantly, open minds to accept or exchange ideas, the problem will always win. Parties will always return confused, and the solution to the menace of “Bara” will never be found.
At this juncture, I will like to point out that there is a fine distinction between Almajiri, which has its roots in the Arabic word “Al-Muhajirun” and loosely translates to “Migrators”, and “Bara”, which means begging for alms from people (often done as a means of sustenance). And until our people can differentiate between the two, ours will be a confused and misguided society.
Perhaps, further clarification will disabuse the minds of debaters on the wrong usage of the two concepts.
The former is a term that was first used in Islamic history to refer to those who migrated with the Prophet (S.A.W) from Makkah to Medina (Ogunkan and David Victor, 2011). The term was later ‘Hausanized’ to Almajirai, which today refers to seekers of knowledge who migrate from their comfort zones to concentrate only on acquiring Islamic knowledge.
Now, some greedy Mallams (Islamic teachers) laid a fertile ground for this misconception to thrive by taking away small children who can not shoulder the bulk of their responsibilities to major towns and cities to acquire Islamic knowledge. And because neither the mallams nor the children can shoulder their responsibilities, especially in cities where life itself is expensive, the children engage in begging and other menial jobs, the proceeds of which the mallams extort from them hence, ditching the primary reason they left home.
This gave birth to “Bara” (begging), which many non-Muslims and even some Muslims alike erroneously ascribe to Islam. To people with such minds, they believe Islam is associated with begging and encourages its practice by declaring almsgiving (Zakat) to be so weighty that it is a pillar of the religion. Also, it is believed that the five pillars of Islam are dependent on each other. Therefore, neglecting the pillar of Zakat (almsgiving) will render the others fall and ruin a person’s faith.
This they justify by quoting, among other things, chapter 76, verse 9 of the Holy Qur’an, which says:
“And who give food – however great be their own want of it – unto the needy; and the orphan, and the captive (saying in their hearts) “We feed you for the sake of God alone: we desire no recompense from you, nor thanks.”
Yes, Islam encourages the giving of alms. There is no doubt about that. However, it also frowns on taking begging (Bara) to be a means of livelihood. Qabisah ibn Mukhariq reported: I was under debt, so I came to the Messenger of Allah, peace, and blessings be upon him, and I asked him about it. The Prophet said,
“Wait until we receive charity, then we will order it to be given to you.” Then the Prophet said, “O Qabisah, begging is not lawful except for one of three cases: a man who is in heavy debt, so asking others is permissible for him until he pays it, after which he must stop; a man whose property is destroyed by a calamity, so asking is permissible for him until he can support himself; and a man who is afflicted by poverty attested to by three astute members of his people, so asking is permissible for him until he can support himself. O Qabisah, besides these three, begging is forbidden, and the beggar consumes what is forbidden.” (Sahih Muslim 1044)
Hakim Ibn Hizam, a poor companion of the Prophet, also went to beg the Prophet three times. The Prophet on each occasion granted his request, but on a subsequent occasion, the Prophet discouraged him from begging, telling him that “the upper hand is better than the lower hand”. The Prophet admonished his followers, saying:
“I swear by Allah that it is better for one of you to take his rope and gather firewood on his back than to come to a man and beg him whether he gives or refuses to give.”
To sum it all up, one may be right to opine that “Almajiranci” in its truest form is a system of Islamic education that should be practised and encouraged while “Bara is not only unIslamic but also a menace that should be eradicated.
The above suggests that no relationship exists between Islam and begging. Therefore, the menace can only be attributed to socio-cultural and socio-economic realities in the region and, to a larger extent, the country. Consequently, it is now left to Islamic scholars, religious leaders, and stakeholders to embark on an enlightenment campaign to raise awareness and educate the general populace on the difference between the two practices.
May Allah guide us, amin.
Shafi’i Sheikh Jr. writes from Jos and can reach via talk2sheikh.esq@gmail.com.
