In bustling northern cities like Kano, Sokoto, and Maiduguri, thousands of barefoot children roam the streets, bowls in hand, reciting Islamic verses under the hot sun. They are known as Almajiris young boys sent far from their homes to study the Qur’an under the tutelage of a Mallam, a religious teacher. In the early days, this practice was revered as a way to foster strong, educated Islamic scholars. However, today the Almajiri system has spiraled into a dire crisis, leaving children vulnerable to poverty, exploitation, illiteracy, and even radicalization.
The system’s original intent was noble. It provided an opportunity for children, particularly those from rural communities, to study the Qur’an in a traditional setting, offering them a spiritual education that would elevate their knowledge of the faith. In the past, these boys would have returned to their villages as educated leaders, spiritual guides, and respected members of society. But today, the Almajiri system is plagued by a tragic gap between its aspirations and its reality.
The conditions under which these children live are a stark contrast to what they set out to achieve. Far from receiving a comprehensive education in religious texts and practice, many Almajiris find themselves wandering the streets, begging for food and basic necessities to survive. The days they spend with their Mallams are often filled with rote memorization of Qur’anic verses, but critical understanding or deeper Islamic education, such as the study of Islamic law (fiqh) or the Hadith, is largely absent. What was meant to be an academic pursuit has instead become an unstructured life of hardship and deprivation.
Rather than building a strong base of knowledge, many Almajiris end up as perpetual beggars, spending their days on the streets rather than in classrooms. They are given food by passersby, but the spiritual and intellectual training they were meant to receive is minimal at best. The lack of access to formal education, including literacy, mathematics, and science, means that these children grow up unprepared for the world beyond their immediate environment. They remain illiterate, unemployed, and without a clear path forward, which not only stifles their potential but also hampers Nigeria’s overall development.
The consequences of this neglect go beyond just missed opportunities for personal growth. The situation also poses a serious national security risk. Extremist groups like Boko Haram have long taken advantage of the Almajiri system, exploiting these vulnerable children for recruitment. Many of these children are left without guidance or protection, making them prime targets for groups that promise them food, shelter, and a sense of belonging. These groups offer a distorted version of Islam, appealing to the frustrations and vulnerabilities of the Almajiris. This dynamic creates an environment where young people, with no other prospects, may turn to violence or extremist ideologies as a way to feel valued and powerful.
But while the risks of this systemic neglect are real, it is important to understand that Almajiris themselves are not inherently dangerous. They are child victims of a system that has failed them. The real threat lies in the inability or unwillingness of society and government to address the root causes of the crisis. The Almajiri system needs to be viewed not as a threat but as a ticking time bomb of potential human suffering and social instability that requires urgent intervention.
Efforts to reform the Almajiri system have been made, but their impact has been minimal. Under the administration of former President Goodluck Jonathan, over 100 Almajiri Model Schools were built to integrate both Qur’anic and formal education. These schools, however, have largely failed. Many of them have been abandoned or underfunded, leaving the children they were meant to serve with no alternative. In recent years, the government under President Bola Tinubu has established a new agency aimed at tackling the Almajiri issue, but it is still in the early stages of implementation. In many northern states, efforts to reform the system are piecemeal and often suffer from a lack of sustained political will, funding, and proper management.
Some states, like Borno, have tried to create models that combine secular and religious education. Governor Babagana Zulum has spearheaded efforts to integrate Islamic studies with vocational training in an attempt to provide Almajiris with skills that can help them secure a future outside of begging. In Sokoto, the government has attempted to replicate Indonesia’s successful Pesantren model, where children learn both religious studies and practical skills that allow them to contribute to society in a meaningful way. These models are steps in the right direction, but they remain isolated efforts, with no clear national framework or commitment to sustained reform.
The government’s failure to create a comprehensive solution to the Almajiri problem is compounded by social and cultural resistance. Many religious leaders, who play a key role in the Almajiri system, have been hesitant to embrace reforms that they feel might undermine the spiritual education of their students. Some fear that integrating secular education will dilute the religious essence of the system. Additionally, poverty and the socio-economic realities of northern Nigeria leave many families with no other option than to send their children to the streets, where they can beg for survival.
Reforming the Almajiri system requires a holistic approach one that includes both government action and community involvement. The government must create policies that integrate Islamic and formal education, making sure both are aligned with the needs of modern society. Teachers, including Mallams, must be trained to teach not only religious studies but also practical, life-enhancing skills that will help Almajiris build a future.
Education must go beyond memorization to include critical thinking, numeracy, literacy, and vocational training.
At the same time, communities must take responsibility for the children in their care. Religious leaders must embrace change, acknowledging that the future of these children is at stake. Parents must be encouraged to keep their children at home, where they can receive an education that prepares them for a better future.
The public perception of Almajiris also needs to change. They are not just beggars or a source of social unrest, they are children with rights, potential, and dignity. As a society, we have a collective responsibility to ensure that these children are not forgotten, exploited, or abandoned.
Nigeria’s Almajiri problem is not just a matter of religion or poverty; it is an urgent national crisis that requires immediate and sustained action. Without a concerted effort to tackle the root causes of this issue, we risk consigning an entire generation to lives of poverty, ignorance, and despair.
The road ahead is challenging, but it is not insurmountable. If Nigeria is to address the Almajiri crisis successfully, it must take a comprehensive, long-term approach that combines policy reform, community involvement, and faith-based education. Only then can we unlock the full potential of this vulnerable population and secure a brighter future for Nigeria as a whole.
