Why Nigeria must rethink, not reject, the almajiri system
By Al-Amin Isa
Few debates capture the moral, intellectual, and social contradictions of northern Nigeria as vividly as the almajiri question. Yet, much of the argument surrounding it has been shaped by confusion — particularly, the failure to distinguish Qur’anic scholarship from street begging.
Contrary to widespread assumptions, critics of the almajiri system are not at war with karatun allo (Qur’anic learning) or karatun Muhammadiyya. What is being condemned, and rightly so, is the degeneration of almajirci into a culture of organized destitution.
Unfortunately, many of those who campaign against almajirci often conflate almajirci with bara (begging). This conceptual failure has blurred public understanding, fueled resentment, and deepened mistrust.
Meanwhile, tsangaya (Qur’anic school) teachers and scholars perceive these campaigns as a direct attack on faith and identity. In their view, to campaign against almajirci is to campaign against Qur’anic learning itself. This historical defensiveness is not without precedent — it echoes the resistance of our forefathers to colonial efforts aimed at displacing Islamic learning with Western education (karatun Boko).
Reform Begins with Definition
To move beyond sentiment, Nigeria must begin by defining the almajiri phenomenon with precision and honesty. Who is an almajiri? Who is a beggar? Without these distinctions, moral debates will remain circular, and reform policies will continue to miss the mark.
Reforming the almajiri system does not mean erasing it. It means restoring its integrity and original purpose. Historically, the tsangaya was an institution of discipline, humility, and moral refinement. Its decline is not a failure of religion, but a reflection of state neglect, poverty, and the collapse of community responsibility.
True reform demands a twofold approach: first, the modernization and upgrading of tsangaya schools to provide humane living and learning conditions; and second, the establishment of a functional social welfare system for beggars and destitute children.
Society must recognize begging as a symptom of structural poverty — not a cultural norm. Just as there are homes for the elderly and shelters for the homeless, there should be structured programs that feed, house, and train beggars in useful trades.
Understanding the Real Almajiri
Empirical evidence shows that about 80% of street beggars are not almajirai. True almajiri students live by a disciplined schedule that blends learning, prayer, and subsistence.
After the dawn (Subh) prayer, they study until around 6–7 a.m., then briefly go out to seek breakfast before returning for lessons until around 11 a.m. They pause again to find lunch, resume study after Zuhr and Asr, and often continue evening lessons until about 10–11 p.m.
This structured rhythm of learning and self-discipline is far removed from the image of children roaming the streets day and night. When we see such scenes, we are not witnessing almajirci — we are witnessing a social failure wearing a religious mask.
Restoring a Misunderstood Heritage
The almajiri system, in its purest form, was never designed to produce beggars. It was a system of spiritual apprenticeship — a path to knowledge, humility, and piety. Its degeneration into an image of poverty is the result of decades of neglect, policy failure, and the erosion of communal ethics.
To rebuild what has been lost, northern Nigeria must approach the almajiri debate with intellectual clarity, not emotional reaction. We must modernize the tsangaya, empower its teachers, and protect its pupils. The objective should be to preserve Qur’anic education while eliminating practices that degrade human dignity.
The almajiri is not a relic of a backward past — he is a reflection of our moral present. How we define, reform, and protect him will determine the moral and intellectual direction of our society.
