WAT FORWARD ON ALMAJIRI AnD OUT-OF-SCHOOL CHILDREN COMMISSION BILL

 Way Forward On Commission On Almajiri and Out of School Children Education Bill "

By Tijjani Abdullahi Sarki FCFA FAAFM FCRA FACFP ACM 

On Saturday 4th March 2023

At Al-Noor Mosque

OBJECTIVES OF THE LECTURE;

1. To Create awareness Among the Audience and General public on the Proposed Bill 

THE CONCEPT:

The  word Amajiri’ is derived from the Arabic word ‘Almuhajirun (migrants)  It refers to a traditional method where people move from one village, town etc to another in search of Islamic Knowledge. 

As such base on its origin has nothing bad that is attached to and when is look critically it's a mark of honor that's to say it's synonamise to describing someone who travel out his domain in search for knowledge (not only Quranic or religious studies)including those that Travel to foreign countries in search of higher degrees visa Via Masters and Doctorate, they're all Almajirai as per the real concept is concerned.

Moreso the practice of Almajiranci can't be divorced from the time of Prophet Muhammad Sallalahu alayhi wassalam, were alot of his companion travel from their villages and town to meet Him with aim of advancing their Islamic Knowledge and also vice-visa in some extent it the it's the Holy Prophet that send his companion to other part of the world to learn to knowledge especially Linguistics, Medicine and some trade, in fact all can be categorized as act of Almajiranci.

According to Muhammed (2010) the concept of Almajiri education in Nigeria started in the olden days when the quest to acquire knowledge was prevalent, especially the Korani knowledge by the Muslims, there were no laid down procedures or channels to adopt in obtaining such, except the unconventional way of handing over wards to a supposedly teacher, known as Mallam. It was this Mallam that now enlist the child and the teaching of religious scriptures and way of life are indoctrinated into the young pupils. It was so perfect and rewarding that highly educated Sheikhs and Mallams who became successful ilife by holding positions of judges and teachers that were moulding the minds of the young on how to become righteous and exemplary in their future lives.

According to Alkali (2001) Almajirci is a semi-formal system of Qur’anic education in which children mostly boys, are sent by their parents to take up residence with Islamic Malams, for instruction in the Qur’anic and other Islamic texts. 

Also, studies by Ayuba (2009) indicate that Almajirci practice is religiously legitimized since the Prophet (S.A.W.) was reported to have advised Muslims to travel in search of knowledge even up to China. 

This is the reason why Islamic scholars travel and migrate to different part of the world in search of knowledge with their students, but right from initial stage begging was not a virtue of this practice as the Prophet 

Ibrahim (2010) observes that Islam encourage people to seek knowledge but does not in any way promote begging or allowing children to be wandering on empty stomachs under the guise of searching for Qur’anic Education. 

Almajiri education is a tradition mostly found in west African sub Sahara countries and some part of ASIA.It is semi-formal non-secular education in which children between the ages of four and eighteen are assigned to wandering Islamic teachers usually referred to as Alaramma or Mallam.These Qur’anic schools have their own types of syllabus, methodology, time table and several years before the child graduates. The system evolved with good intention, and it is serving a good purpose.

 CHALLENGE'S FACED BY TSANGAYA EDUCATION:

 Though almajirci is a good system, but the phenomenon as it is being practiced in the now adays especially in  Northern part of Nigeria is iniquitous, obsolete and it needs a concerted effort to reform. 

The problem is not with the system but the process, the traditional Qur’anic schools still remain mostly one classroom located outside a mosque, private house or under a tree. The school environment in most cases tends to be unfriendly, overcrowded and unhygienic. The negative impact of the system is child labour in which almajirai must assist their teachers in earning what to eat with his family and they also have to earn a living by begging not only to feed themselves but also to contribute to the welfare of the Malams (teachers). but nowadays the almajirai system has turn almajirai (pupils) to be tools for money making for their Malams, some are even required to give a fixed amount on daily basis, feed themselves anclothethemselves, so they have to always roam about at motor parks, house to house, the streets and other public places begging for money just to escape punishment from the Malams. They render services as plate washers in restaurants and even prohibited places, which make some of the almajirai to result in intermingling with bad people, engaging in prohibited conducts like pocket picking, stealing, or being mobilised by other people to promote violence in return for money.  

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The majority of the population still looks upon the Qur’anic system to provide training for their offspring. In fact, most families vie Almajirci is a religious practice which has come up with some innovations that are contrary to the Sunnah of Prophet Muhammad (S.A.W) because instead of being in the school to study, unfortunately all they do is to waste their time to beg for livelihood and engage in unlawful activities. Khalid (2000) observed that, one of the most serious charges levelled against Almajirci is that it subjected its clients to a condition of begging. 

*The Kano State Committee Report on Almajirai (Kano State, 1988). This report identified some factors that contributed to the problem of Almajiri apart from begging and wandering on the street.

In a nutshell, the major problems affecting the almajiri schools are: 

i. Unfriendly environment 

ii. Over crowdedness 

iii. Inadequate instructional materials 

iv. Insufficient teachers and instructors. 

v. Inadequate community support to Qur’aﾐiI schools among others. 

Sule (2002) lamented that in Northern Nigeria the problems of almajirci were manifested in various forms of social explosions like: 

i. Mai-tatsine crisis 

ii. Yan Daba Phenomenon 

iii. Area boys 

iv. Yan Daukar Amarya incidences. 

v. Boko Haram 

He continues to say that Almajirci became a perfect excuse for some parents to reduce the burden of upbringing of their children United Nation International Children Education Foundation, UNICEF (2008) added that Almajiri -child also serve as domestic servants or porters to other people and do odd jobs that are hazardous, detrimental to their health and exploitative. Their basic rights to survival and development as well as protection are violated as they are exposed to all forms of violenc discrimination, abuse and neglect by parents or guardians. The empirical findings of their study confirmed the value of ability of the Almajirai-children of makarantan-allo and reveal the fact that they are further disadvantaged, discriminated and are marginalized by members of the society who operate, patronize and condone the Almajiranci system of education. 

This is further made apparent by the violations of right to life human dignity, universal basic education, health, parental love, care, maintenance,Integrating almajiri education Integration means merging two things or two system of education together to form a whole. 

INTEGRATION OF QUR'ANIC EDUCATION WITH WESTERN EDUCATION:

(Mahuta, 2009). The concept of integration means to join elements of basis education that is, western type of education together with traditional Qur’anic school systems without interfering with the goals of the Qur’anic school system. But just to strengthen the ability of the learners to read, write and memorise the Qur’an in a conducive learning atmosphere and to introduce secular subjects of education into Qur’an school system thereby making the products literate, numerate and to enable them acquire manipulative and survival skills in the modern formal system to meet the goals of Education For All (EFA) and to eradicate Almajirci method of involving teenage children into street begging, hard labour, unhygienic condition, social vices and also to provide adequate and qualitative instructional materials in both Islamic and secular subjects. This will help in empowering and improving the welfare of Malams through receiving salary and enjoying of allowances for them to live happily. It is this realisation that makes the federal government in 1976 introduces Universal Primary Education (UPE) Scheme and re-introduced Universal Basic Education (UBE) in September, 1999. Various efforts had been made over the years by groups, individuals, organisations and governments towards a successful integration of the Qur’anic school or Islamic education into the Western Education System, such attempts had achieved varying degrees of success. What is required is to strengthen and build upon them. The integrated Almajiri schools are to offer the following core subjects, English, Basic Science, Mathematics, Social Studies together with Hausa, Computer, PHE and Handwriting under formal system of education with Agriculture, Trade, such asCommerce, Handcraft, Mechanic, Vulcanising and Islamic Calligraphy among others as vocational skills of their curriculum. While the component to the curriculum of non-formal education is Qur’anic education which involve Tajweed, Arabic, Islamic Studies, Tauhid, Hadith, Fiqh and Sirah. 

EVALUATION OF QUR'ANIC EDUCATION:

A well known Effort to reform Quranic Education to meet up with modern demand Amir of Kano Alhaji Abdullahi Bayero in 1929 established Kano Juducial School shahuci with the aim of upgrade the traditional Judges (Alkalai) the idea was initiated and introduced by Wali Sulaiman who was an adviser and Islamic tutor to the Emir, and a tranmedius achievement was made. Though it faced set back with the passage of time and change of leadership.

However, the first official attempt to put a halt on the practice of migrant Qur’anic schooling system was started by Kano Native Authority as far back as 1959 when it warned parents against allowing their children to roam the streets begging in the name of Islamic school. Qur’anic school teachers were warned against taking their pupils to other towns without the approval of the village head or district head of targeted town. But this effort does not yield any fruitful result and even make some Malams to campaign against the local authority, accusing them of trying to undermine Islam (Abba, 1983). Khalid (2002) lamented that since then (1959) it was in 1980 that state government in the Northern part of Nigeria began to express their concern about Almajiri phenomenon. 

During pre-independence, Muslim parents response to the Christian evangelical nature of early public education process that interfered with the religious up-bringing of their children, concerned Muslim scholars, organizations and groups had initiated several integration projects by establishing their own separate religious and secular subjects (Fafunwa, 1990; Junaid et al., 2005). Notable among these past attempts were the efforts of the Ansarudeen Society of Nigeria in 1920s. The Jamatul Nasirul Islam and those of Mallam Aminu Kano under the auspices of NEPU in 1950s. 

Post independence, the Northern states established other integrated post-primary schools such as the Arabic Teachers Colleges i.e. the present Sheikh Abubakar Mahmud Gummi Memorial College, Sokoto and Sultan Abubakar College, Sokoto to train teachers for the Qur’anic and Islamic schools. These types of schools and many women Arabic Teachers College were established in Katsina, Gombe, Kano, and Maiduguri. Bunza (2009) and Dahiru (2011) stated that several Islamic organizations started establishing model primary schools from 1980s. 

Prominent among them were The Islamic Education Trust (IET) Minna and Sokoto; Ahbabu waltalamiz Kano,The Islamic Trust of Nigeria (ITN), Zaria; The Islamic Foundation, Kano; The Hudabiyyah Foundation, Kano; FOMWAN, JIBWIS and the Daawah Group of Nigeria, Kano. The most recent of these trends is the establishment of Tahfeez Schools at the primary level and integrated Islamic secondary schools. This rapid increase as noted by Junaid et al. (2005) and Dahiru (2011) attracted the attention of several interest groupslocal and international NGOs and other development .

Moreover,In 1952 a Committee of Higher Muslim was set under Emir of Zazzau Mallam Jafaru Dan Isyaku and come up with the following recommendations following their Visitation to Sudan and Egypt on 8th+25th April 1952:

A Inclusion of Local Arabic and Islamic Teachers.

B.Extension of Genaral Course to 2 years.

C.Teacher Training

D.Training of law Students.and Courses of Arabic Teachers so that they to be though based on modern approach and Methodology..

Also in 1959-60 Central Coordinating Committee under Chairmanship of Alh Isa Kaita then Monster of Education 

Similarly, the Government of President Jonathan had touched on the sensitive matter of protection of life and property of Nigerians Education and that 9.5 million Nigerian children,so according to Vice President Namadi Sambo to eradicate the problem, Good Luck Jonathan administration has built 157 boarding Almajiri integrated model schools in which they enrol these children and give them both Islamic education together with western education with their mallams (teachers) being employed to teach 

Qur’anic and other Islamic tenet subjects in the schools. 

In recent times Kaduna, Kano, Borno, Niger, Adamawa, Sokoto and other states in regions have started given the Almajiri system the required attention. In Kaduna State for instance, the state government had since completed the building of an ultra-modern school in Zaria named Bi-Lingual Boarding primary school for Almajiri. Also, Murtala Nyako of Adamawa State had also started the integrating Almajiri /Madarassa system of education 

┘While Niger State government has since began moves to integrate the Almajiris into formal school system. A committee set up to advice the government on the possibility of merging the two systems headed by Emir of Suleja, Mallam Muhammad Auwal Ibrahim submitted its findings to the government, which had released a white paper and commenced the implementation of provisions of the white paper. 

The current trend of integrating both Qur’anic Education with the Western System of Education is progressing at all governmental level be it federal, state and local government. This is a sign that the trend will be fruitful. However the fruit of the effort may not be immediate but in future. 

Umar (2003) list the following 

anticipated consequences of integrating Almajiri education on the society. 

1. Enrolment of Almajiri from Makaranta Allo into the Integrated Almajiri School will drastically reduce the numbers of beggars on the street, restaurant and other public places. 

2. All the hazards and communicable disease that Almajirai are exposed to will be avoided. 

 Exposure of Almajiri to bad behaviour and other social vices such as theft, drug addiction, pocket picking etc will be eradicated. 

4. All security threats in the nation such as post election violence in Jos and most recently Boko Haram 

Bombings in the north, which has element of Almajiri as perpetrators will be halted. 

5. Integrated Almajiri Education has standard curriculum and duration of programme hence it will reduce time wastage.

6. Knowledge acquisition at Integrated Almajiri but will also include other vocatonal skills (e.g. Mechanic,Techncian, Fashion Designer, Vulcanizing, Barbing etc) that will make them to be self reliance thereby reducing their poverty level. 

7. Employment of the Almajiri Mallams (teachers) will also salvage them from poverty. 

8. Honour and dignity will be accorded to the student, graduates and teachers of Integrated Almajiri School in the society as their mode of dressing and way of life will be totally different from the tradition Almajiria.

THE NEED TO NATIONAL POLICY THAT WILL INTERGRATE QURANIC SCHOOL WITH WESTERN EDUCATION :

1. To provide a conducive and organized learning environment that will ensure Almajirai acquire both Qur’anic and Modern Basic Education. 

2. To provide an integrated curriculum that promotes the study.

3. To provide the Almajirai with opportunities to acquirknowledge and vocational skills and that will enable them to be self reliant and useful to their communities.

4. To provide sound foundation for Tajweed and Tahfeez for Almajirai 

5. To provide opportunities for graduates of the school to further their studies. 

6. To provide health and sanitary condition, physical and social security and social welfare that ensures protection of almajirai from all forms of danger. 

7.To integrate element of Basic Education into the Qur’aﾐiI school system without interfering with the goals of the Qur’aﾐiI system. 

8. To accord the Islamic system of education an official status and formal recognition. 

9.To make the products of the system useful and acceptable to members of their communities. 

10. To provide bases for capacity development in the Qur’anic school system through training and retraining of its operators and teachers. 

11. To increase the number of schools enrolment thereby greatly reducing the number of out of school children on the streets and to improve the health condition of the Qur’aﾐiI or almajiranci school children. 

Furthermore, the goals of integrating the two systems are to improve living condition and empower the almajirai and their malams. Also to eradicate all negative practices of Almajirci system.

OBJECTIVES OF THE PROPOSED BILL:

(a)formulate policy and issue guideline in all mattersrelating to Almajiri education and out of School Childrenin Nigeria;

provide funds for-

(i)the research and personnel development for theimprovement of almajiri education in Nigeria,

(ii)the development of programmes on almajirieducation,

(iii)equipment, other instructional materials (includingteaching aids and amenities), construction ofclassrooms and other facilities relating to almajirieducation and out of School Children;

(c)arrange effective monitoring and evaluation of Activities of Agencies concerned with Almajiri Education.

(d)establish, manage primary schools for almajiri children and out of School Children

FUNCTIONS OR THE COMMISSION:

8. In addition to the objectives set out in section 7 of this Bill, thAffairse

Commission shall -

(a) establish schools in the settlements predominantly populated byAlmajiri children and out of School Children;

(b) co-operate with other participating Ministries andagencies, including

(i) the Ministry of Health;

(ii) the Ministry of Information

and National Orientation; and

(iii) the Ministry of Internal ;

(e) ensure effective inspection of Almajiri education and outof School Children activities in Nigeria, through theFederal and State Ministries of Education, performingduties relating to Almajiri education and out of SchoolChildren;

(f) collate, analyse and publish information relating toAlmajiri education and out of School Children in Nigeriaand obtain from the States and from other sources, suchinformation as is relevant to the discharge of itsfunctions under this Bill;

(g) determine standards of skills to be attained in Almajirischools established by the Commission, and reviewsuch standards from time to time;

(h) prepare reliable statistics of Almajiri and out of Schoolage Children;

(i) act as the agency for channelling all external aid toAlmajiri schools and out of School Children in Nigeria;

(j) subject to the provisions of sections 11 and 12 of Part Vof this Bill, receive block grants and funds from theFederal Government or any agency authorised in thatbehalf, particularly by the Universal Basic EducationCommission and allocate them to all almajiri schools inaccordance with such formulas as may be laid down bythe Commission;

(k) ensure effective and equitable management of funds

accruing to the Commission under this Bill;

(l) disburse funds for all authorised expenditure, including-

(i) payment of emoluments and

overheads;

(ii) procurement of equipment and allother materials required by the Commission;

(iii) contribution towards provisionsof settled or mobile classroomsand instructional materials;

(iv)contribution towards theacquisition of sites for the stablishment of schools;

(v) all other payment relating to the performance of its functions under this Bill; and

9. The Commission shall, subject to any direction of

Highlights of the Proposed Bill 

PART I - ESTABLISHMENT OF NATIONAL COMMISSION FOR ALMAJIRI EDUCATION AND OUT OF SCHOOL CHILDREN

1. Establishment of National Commission for Almajiri Education and out of School Children.

2. Governing Board of the Commission.

3. Powers of the Board.

4. Tenure of office.

5. Allowances of members.

6. Cessation of membership of the Board.

PART II - OBJECTIVES AND FUNCTIONS OF THE COMMISSION

7. Objectives of the Commission.

8. Functions of the Commission.

9. Powers of the Commission.

10.Power of the Minister to give directives to the Commission.

PART III - STAFF OF THE COMMISSION

11.Executive Secretary of the Commission.

12.Other staff of the Commission.

13.Pensions.

14.Offices and premises of the Commission.

15.Indemnity of officers.

PART IV - ALMAJIRI EDUCATION AND OUT OF SCHOOL CHILDREN CENTRES

16.Establishment of Almajiri Education and out of School Children Centres.

PART V - ESTABLISHMENT OF NATIONAL ALMAJIRI EDUCATION AND OUT OF SCHOOL CHILDREN FUND.

17.Establishment of National Almajiri Education and out of School Children Fund.

18.Maintenance of separate fund by the Commission.

19.Expenditure of the Commission.

20.Power to accept gift.

21.Powers to borrow.

22.Annual estimates and accounts.

23.Annual reports.

PART VI - MISCELLANEOUS

24.Power to obtain information.

25.Limitation of suits.

26.Service of documents.

27.Interpretation.

27. Citation

Just for Clarity purpose I further butteress Parts iv And v  which I may like the audience to put more emphasis onPART IV – ALMAJIRI EDUCATION AND OUT OF SCHOOL CHILDREN CENTRES

16. (1) The Commission shall establish Almajiri Education and out of School

(a) as set out in the Second Schedule to this Bill; and

(b) at such other place as the Commission may determine.

(2) Every Almajiri Education and out of School Children Centre (in this Bill

referred to as “the Centre”) shall be responsible to the Commission.

(3) The Commission shall conduct research into almajiri life-styles, includingtheir occupations, the role of parents economic activities, migratory patterns, and their demographic distributions, relationship with sedentary community populations and attitudes to education, experimental education methodologies and evaluate programmes relating to skill acquisition and entrepreneurship.

(4) The Commission shall prepare such data as may be required by it to develop-

(a) the curriculum for almajiri education and out of School Children;

(b) reading and teaching materials;

(c) teacher training programme; and

(d) resource materials.

(5) The Commission shall prepare from any other sources, such data as may be required by it to-

(a) develop and maintain almajiri education and out of

School Children teacher training programmes; and

(b) develop and maintain almajiri education and out ofSchool Children outreach programmes, including

electronically mediated ones, and to do this incollaboration with other Centres as well as other institutions, such as the National Teachers Institute and the National Education Technology Centre.

PART V - FUNDS AND OTHER FINANCIAL PROVISIONS OF THE COMMISSION

17.(1) The Commission shall establish a National Almajiri Education and out of School Children Fund (in this Bill referred to as “the Fund”) into which shall be paid all money received from the Federal Government, through the state governments and other sources, including gifts, endowment and profits.

(2) The Fund shall be disbursed in accordance with the accepted rules and procedures and in pursuit of the objectives of almajiri education and out of School Children, as may be directed, from time to time by the Commission, including the making of appropriate grants to State.

CONCLUSION: 

From the foregoing one will, we have seen there are various efforts in past to resolve or reform the Almajiri Education as  At Native Authority 1929- 1923 (93years), Regional Government Levels 1952to1923(70years) and National Level 1990 to 2024 (30 years) yet the challenges is accumulating and becoming more worrisome. Dies that means the policies failed or what?

Below are some of the factors bedewling the progress of of of the programs s so far:

i.Continuety of Government Policies.

Ii.Lack of Community Involvement

III.Urbanisation of Programs

iv.I don't care attitude by most of the stakeholders 

Inview of the above, I believe  the need of for Commission that will be solely charge with the Almajiri and over 2o million out of school Children. Perhaps I am of the believe that it's not only the Commission that will bring together all the aforementioned in order to succefully achieve the goal of upgrade/reforming Almajiri/Quranic School system. We also need to put efforts by helping the Government by sensitizing the General public on the importance of system.

2. By giving helping hand to Commission and the schools in general.

3. Ensuring that all the needful is done to achieve I e by seeing the projects as our collective responsibility.

4. By advocating to the Government on issues regarding minimizing rural-urban Migration.

Reference:

NBAIS FACTS Maiden Edition 2022