Plight Of Almajiri Children in Tsangaya Schools -By Sarah James

Across northern Nigeria, the streets are often filled with the sight of children carrying plastic bowls, moving from house to house in search of food and alms. These children, known as Almajiri, are students in traditional Islamic learning centers called tsangaya. While the Almajiri system has deep cultural and religious roots, its modern-day challenges have left these children vulnerable to poverty, neglect, and exploitation.

The Almajiri system, derived from the Arabic word “Al-Muhajirun” (meaning migrants), has a history that dates back centuries. It was originally a respected form of Islamic education, where young boys left their families to study under a learned Islamic scholar in a tsangaya. In those times, the system was well-supported by the community and even state rulers, who provided food, shelter, and funding for the education of these children.

Tsangaya is a traditional Islamic school where the Quran and other sciences are taught. The word tsangaya comes from the kanuri word sangaya, which means educational institution, tsangaya schools are also known as makarantar Allor,makarantar Muhammadiyya,Al Qurani and makarantar Toka .The tsangaya schools, often located in poor neighborhoods,  their basic, with little infrastructure and amenities. Many of this tsangaya lack proper classrooms, clean water, and sanitation. The teachers, or mallams, are dedicated scholars but they often struggle to provide for the children due to a lack of resources.

Almajiri began in kanem Borno in the 11th century when many rulers practiced Islam. More than 700 years later, in the 19th century, Islamic scholar Usman Dan Fodio founded the sokoto caliphate and furthered the cause of learning Islamic.

Before the British arrived in Nigeria, Almajiri children lived at home with their parents and attended tsangaya schools to learn the Quran without having to stay at the tsangaya.

Traditionally, this system relied on a communal structure. Families supported the Mallams by providing food and shelter, and students engaged in farming or other menial work to sustain themselves. However, as urbanization and economic pressures grew, the communal safety net unraveled. Today, many Tsangaya schools lack basic infrastructure, forcing the Almajirai to beg for food and other necessities.

The daily life of an Almajiri child revolves around memorizing the Qur’an, which is the primary focus of their education. Outside their lessons, they roam the streets to beg for food and money, which they often must share with their mallam. This practice, though a traditional means of fostering humility and survival skills, has turned into a dire necessity in modern times.

Most Almajiri children come from impoverished families who cannot afford to care for them. The lack of financial support leaves them exposed to exploitation, abuse, and child labor.

   While they gain religious knowledge, many Almajiri children miss out on formal education that includes literacy, numeracy, and life skills. This creates a barrier to opportunities in the modern workforce.  Living in overcrowded, unsanitary conditions, these children are at high risk of diseases. Many go without access to basic healthcare.

The Almajiri system is often criticized, leading to stigmatization of the children, who are viewed as beggars or a burden on society.  Due to their marginalized status, some Almajiri children are recruited into criminal activities or extremist groups.

This children are facing allot of challenges in the tsangaya, and due to that many of them have run away from the tsangaya and started living on the street, they spent their night in the front of shops, market and other dangerous places which is very dangerous to them. These Young boys have started developing hard skin, ringworm and other skin diseases, they are also hard hearted because they don’t experience what’s is call love from their parents, mallams guidance and even the society.

An eight year old boy, whose name is Bashir, he held from kukawa local government in Borno State. Bashir was sent to tsangaya at the age of nine to come and study Quran and other Islamic science in Maiduguri, capital city of Borno State. According to the young boy he went through allot in the tsangaya because he has to go out and beg for food because his parents don’t send him anything from home, he will wake up early in the morning to go out and start begin for leftover food and sometimes pick spoilt food from the bin so that he can survive.

This little boy has to run away from the tsangaya and started living on the street because he can’t learn in that kind of condition ,he hardly take his bath, change his clothes or even wear any shoes, due to this the young boy started developing hard skin ringworms and other skin diseases. Bashir has developed a hard heart because he never experienced what is called love, attention, care and concern from his parents, guidance, mallams, the societies and even the government.

 The Almajiri boys of Northern Nigeria are not just students of the Quranthey are a reminder of the need for compassion, inclusion, and systemic change in a rapidly evolving world. With collective effort, the Tsangaya system can once again fulfill its promise of enlightenment and dignity of the young boys.

The mallams who run tsangaya schools also face their share of challenges. Once respected figures, many are now viewed as contributors to the almajiri crisis yet the reality is more complex. Most mallams lack the resources to adequately provide for the students.

We teach because is our duty to spread Islamic knowledge, explains mallam Musa, who oversees a tsangaya in Maiduguri. But we receive no support from the government or the families, so how can we feed and shelter so many boys on our own.

The Almajiris are facing allot of challenges in our societies today but we decided to turn a blind eye to their sufferings, pain feelings and even ignore their tears, this young boys are our valuable and we must cherish them and treat them right even for the betterment of our society and nations, these young boys are seriously craving for love attention care and concern from us the citizens and also the government.

Despite their hardships, Almajiri children exhibit remarkable resilience. Many display a deep commitment to their faith and education, often excelling in Qur’anic studies. With the right support, they could contribute positively to society as religious scholars, skilled workers, or community leaders.

The plight of Almajiri children in tsangaya schools is a stark reminder of the inequalities faced by marginalized communities. While the system has historical significance, its current state calls for urgent reform to ensure that these children are not left behind. By integrating education, providing social support, and respecting cultural values, society can uplift the Almajiri and give them the opportunity to thrive in a modern world.

The Almajiri boys of Northern Nigeria are not just students of the Quran they are a reminder of the need for compassion, inclusion, and systemic change in a rapidly evolving world. With collective effort, the Tsangaya system can once again fulfill its promise of enlightenment and dignity.

The future of these children lies in collective action. Their bowls, once symbols of begging, could instead hold the seeds of knowledge and hope, if only given the chance.

Student, Department of Mass communication,

Borno State University, Maiduguri.