Almajiri system of education needs reform
By Dahiru Kasimu Adamu
The word “almajiri” emanated from the Arabic word used earlier to refer to the companion of the prophet Muhammad (peace be upon him), who migrated on his instruction for the sake of Islam from Mecca to Madina.
Later, “almuhajirun” refers to knowledge seekers who move from one place to another in search of religious knowledge, predominantly the holy Qur’an.
Therefore, the word “Almajiranci” refers to the traditional method of acquiring and memorising the glorious Qur’an, where boys at a tender age are sent by their parents or guardians to other villages, towns, or cities to acquire Qur’anic education under a knowledgeable Islam scholar called “Malam.”
The Almajiri system of education involves somebody who migrated for learning or for the sake of advocating Islamic knowledge.
This migration is tied to a system in which people in a particular community gather male children of school age and hand them to a teacher yearly. The purpose is for Malam to teach those young children the basics of Islam through Qur’anic schools, popularly known as “Tsanagaya or Makarantun allo”.
The pupils are taught how to read the Qur’an and write the Arabic alphabet. They also learn strict discipline and aspects of living.
Due to environmental distractions, the malam may relocate his pupil to a distant area, such as a town or city and camp them there. Almajirai (plural of Almajiri) learn self-reliance and discipline in the camp.
History shows that the population provides free accommodation and leftover food for the pupil and their teacher; even though the food may not be enough, Malam sends his students into the neighbourhood to solicit food. One reason compelling Almajiri to beg is to let them experience and appreciate the hardship and necessity they will face in life.
According to the record, after the efforts of various communities and later Native authorities around the twentieth century, a modernised version of Makarantun allo-cum-Islamiyya schools emerged. This gave birth to at least four types of Islamic schools: Quranic Schools (Makarantun allo, Tsanagaya), Islamiyya Schools, Public and private model Quranic schools, and government Arabic and Islamic institutions.
The information indicates that begging was not involved during pre-colonial times, and Almajirai were doing menial jobs. They have not been abused before they could get a job. Their noticeable hygiene and good manners can simply identify them.
Islamically, it is responsible or necessary for a parent to provide moral education to their children. But the kind of Almajiri system being practised today is an entirely bastardised system compared to the one practised in the past, as mentioned above.
Now, children are seen wandering, begging for food; Almajirai are seen and identified by their unwanted hygiene, unkempt, tattered clothes, and disease-afflicted and ulcerated skins.
Many Almajirai spend most of their time on the street, which can lead some of them to intermingle with different people, including criminals. Several reports indicate how some of them engage in theft, drug abuse and other crimes. Also, lack of food has made them vulnerable to some diseases.
In summary, as the Qur’an mentions, Islam has identified several rights granted to children. These include the right to a stable family, proper development, showing love towards children, being mindful of education and spiritual growth, and having the right to the good life (chapter 19:98).
But nowadays, due to some factors, including economic hardship and extreme poverty, most parents are running away from their economic responsibilities enshrined in Islam, sending their children at a very tender age to mallams in towns and cities. This led to behavioural changes among all age groups.
The research found that other factors include some parents who obtained only the knowledge of the glorious Qur’an without understanding its inner meaning, always supporting the Almajiri system, and some seeing Malams benefit from the size of the Almajiri studying under him because school size increased the Malam’s life.
Due to the street begging among Almajirai and other activities, hunger and lack of moral upbringing, many Almajirai are not observing proper Islamic values in their daily life. Some take it just as traditional because if it’s education, everyone can study in his locality.
To address these issues, all hands must be on deck. Leaders must be committed to fighting against extreme poverty, illiteracy and unemployment.
Come out with a new master plan towards a new method of the Almajiri system. This includes verification of all teachers to participate in teaching Almajirai because some are not even qualified to teach, allocating the number of children every mallam should teach, and he should not allowed to exceed the number assigned to him.
Parents and mallams should at least create a new way of accommodating and feeding the pupils. There should be the right place where pupils or Almajirai could get food instead of begging on the street. This includes the total elimination of street begging.
The authorities, Malams, and stakeholders should be sensitised about the importance of this educational sector, and they should provide shelters, health care services, clothes, and other essential things that will end street begging.
This can also be achieved by empowering pupils with vocational skills to sustain themselves and improve socioeconomic standards. There should be a good record of the numbers of Almajiri in each locality, state and country at large. In addition, the fundamental human rights of Almajirai and Malam should be promoted.
Good teaching and learning materials and a conducive atmosphere for learning should be provided for both Malams and Almajirai. Seminars, workshops, lectures, campaigns, and other mobilisation activities should be carried out to counsel Almajirai, other stakeholders, and the general public on career development. Almajirai should be included in acquiring Western education and skills.
By working on all the items mentioned above and more activities, the Almajiri system would be reformed and improved. All Almajiri,malam, and society’s socioeconomic standards will improve out of illegal nature and other sundry.
Dahiru Kasimu Adamu, Argungu, Kebbi State, is a young journalist and Mass Communication student at UDUS. He can be reached at dahirukasimuadamuargungu@gmail.com.
