Project Abstract

Abstract
The Almajiri system of education in Northern Nigeria has been a long-standing tradition that has faced increasing scrutiny due to its negative impact on the society. This research delves into the various aspects of the Almajiri system, focusing on its historical context, current challenges, and potential solutions. The historical roots of the Almajiri system can be traced back to the pre-colonial era when Islamic education was primarily provided through informal means. Over time, this system evolved into what is now known as the Almajiri system, where young boys are sent to live with Islamic scholars to study the Quran. However, in recent years, the system has come under criticism for perpetuating poverty, illiteracy, and social vices. One of the major challenges of the Almajiri system is the lack of proper regulation and oversight. Many Almajiri schools operate without government approval or monitoring, leading to issues of child abuse, neglect, and exploitation. Additionally, the curriculum in these schools is often limited to Quranic studies, neglecting other important subjects such as mathematics, science, and vocational skills. The Almajiri system also contributes to the growing problem of street begging and child poverty in Northern Nigeria. Many Almajiri children are forced to beg for alms to survive, exposing them to various dangers such as trafficking, abuse, and exploitation. This perpetuates a cycle of poverty and illiteracy that hinders their ability to break free from the constraints of the system. To address these challenges, various stakeholders have proposed solutions such as integrating the Almajiri system into the formal education system, providing vocational training for Almajiri children, and increasing government oversight and regulation of Almajiri schools. These solutions aim to improve the quality of education provided to Almajiri children, reduce the prevalence of street begging, and empower them with the skills needed to succeed in the modern world. In conclusion, the Almajiri system poses a significant challenge to the development of Northern Nigeria, perpetuating poverty, illiteracy, and social vices. By implementing effective solutions that address the root causes of these issues, it is possible to reform the Almajiri system and provide a better future for the children involved.

Project Overview

INTRODUCTION

1.1 BACKGROUND TO THE STUDY

The Hausa word Almajiri (Plural Almajirai) is derived from the Arabic Almajiri (Plural Almuhajirun) which means one of the companions of Prophet Muhammad (S.A.W) who accompanied him from Mecca to Medinah during his Hijira (Migration). The Arabic word Al-muhajir, therefore had a special religious connotation in the early period in Islam. It meant a scholar who migrated from his home to another community in search of knowledge. Up to date a pupil undergoing Islamic Religious training is called Almajiri in the Hausa language, hence the Almajiri system of education. The schools are found mostly in the Northern parts of Nigeria with just a few in the southern part of the country. (Fafunwa, 1975),

This schools system is organized by individuals who have either been requested by community to teach pupils or have voluntarily decided to establish the schools on their own. This is in line with the Islamic injuction that “The best man among you is one who teams the Qur’an and cares to teach” (Fafunwa, 1975), It follow then that individuals whom organize Qur’anic schools do so as service to Islam such individuals teach for charity, and live on occasional donations in cash or kind from pupils Parents and other sympathizer.

As one establishes such a school, the tendency is to solicit for and admit young children from far and near for the purpose of teaching them Islamic Education, As there are no formalized conditions for joining this type of school, the children are simply handed over to the Mallam by parents. There is no limit to the number of pupils a Mallam could accept in his school. Through pre-survey discussions with some Mallams, it was revealed that one way of earning prestige is for a Mallam to have many Almajirai. The number of pupils also determines the quantity of Zakkah given to him. A Mallam’s prestige may be one of the reasons why some parents insist on sending their children to a particular Mallam (Muhammad, 2000).

Due to the flexibility of the system, pupils go at their own individual paces in the learning process. There is no regimented system of enrolment and promotion, pupils can be admitted even at the age of four years, when the teacher has gathered enough pupils, he sets out to a Rural or Urban settlement to took for a place to settle among a Muslim community. The host community will provide shelter for him and his pupils. But the sedentary Mallams who establish such school leave in their home without moving with their pupils such schools will admit day students and boarders the sedentary Mallams provide accommodation for the boarding students. Such Mallams may also provide accommodation for the itinerant Mallam and their pupils (Adamu, 2000).

Ado (1997) notes that unlike what was obtained in the past when accommodation £ was provided for the itinerant Mallam and their pupils under the present dispensation, no proper arrangement are made for accommodation for them. The pupils are usually accommodated in over-crowed place called Zaure (Plural Zaurukka) these served dual purposes of being class room and dormitories, pupils sleep on the floor or anywhere within the vicinity of the schools. The Mallam is accommodated inside the compound.