Earlier this month, Professor Suwaiba Sa’idu Ahmad, Nigeria’s Minister of State for Education, sparked debate with her statement that almajirai (children attending traditional Islamic schools) should not be classified as out-of-school children. After reviewing reports and watching her full interview on Arise TV, it is clear that the minister views almajirai as part of an alternative education system, despite its informality. She argued that these children, while not enrolled in formal schools, are receiving education through tsangaya schools, which have their own teachers, curricula, and activities. Therefore, she suggested they should not be counted among Nigeria’s out-of-school children. Instead, the government plans to introduce elements of the Universal Basic Education (UBE) into the tsangaya system, such as reading, writing, arithmetic, and vocational skills.
While credit is due to the Tinubu administration for acknowledging the plight of almajirai and attempting to address it through the “Education for Renewed Hope” policy, the proposed reforms seem to focus more on redefining the problem rather than solving it. The challenge of out-of-school children in Nigeria remains largely unaddressed by simply reclassifying almajirai as part of an existing education system.
Estimates suggest that almajirai number around 9.5 million, nearly two-thirds of the 15 million total out-of-school children in Nigeria. By the minister’s reasoning, this redefinition could suddenly reduce Nigeria’s out-of-school child population by two-thirds, from 15 million to 5 million, without any substantial changes. This, however, is problematic. Almajirai, regardless of how one defines “out-of-school,” remain children who are not participating in a system that leads to formal educational qualifications, such as the School Leaving Certificate or the Senior Secondary School Certificate.
The United Nations Educational, Scientific and Cultural Organization (UNESCO) defines out-of-school children as those within the official age range for education who are not enrolled in formal schooling at any level. In Nigeria, this includes children aged 6-17 who have not attended or completed formal education leading to recognized certificates. The current tsangaya system does not provide a path to such formal qualifications, thus failing to offer these children what is widely recognized as an education.
The image of almajirai standing outside a formal school, watching their peers receive an education they are excluded from, speaks volumes about the inequality and exclusion that exists in the current system. It also highlights that the two forms of education are not interchangeable. While the tsangaya system has its value, it is not a substitute for formal schooling, particularly in terms of providing the tools for personal and professional advancement.
The almajiri system as it exists today is far removed from its original intent. Traditionally, it integrated education with practical life skills like farming, trade, and teaching. However, today, many almajirai, often as young as five, are forced to beg for food on the streets and face various dangers. This has created a situation where instead of receiving an education, they endure a form of social violence, with their well-being constantly at risk.
Moreover, education is not just about literacy and numeracy; it also plays a crucial role in fostering a unified national culture. While Nigeria’s formal education system has been criticized for failing to build a cohesive national identity, it still holds the potential to do so. The exclusion of almajirai from this system perpetuates profound inequality, creating an even wider gap between them and their peers who have access to formal education.
Education is also key to offering equal life opportunities, or what sociologists call “life chances.” Nobel laureate Amartya Sen emphasizes that education is vital to development and the capability to improve one’s quality of life. The disparity between those who receive formal education and those who are educated through the tsangaya system is evident in northern Nigeria, where the differences in life outcomes are significant. This gap impacts career opportunities, income levels, and social mobility, and it is especially noticeable among northern Muslim leaders, who often have starkly different levels of education and social influence.
The fundamental issue, however, is not about offering alternatives to formal education, but about ensuring that all children, including almajirai, have the same opportunities as others. The Nigerian government must recognize that the current almajiri system must be dismantled in favor of a more inclusive and effective approach.
Across Nigeria, new models of education have emerged over the past few decades, blending Islamic and Western education in a unified system. These schools, though mostly private or charity-based, allow students to pursue both religious and secular studies, with many going on to attend universities and other higher education institutions. This model, with the right support, could be expanded within public schools in northern states, offering a more feasible and less resource-intensive solution than attempting to integrate the UBE into the existing tsangaya system.
Ultimately, the task ahead is not to engage in semantic arguments about what constitutes “education” but to end the almajiri system as it currently stands and replace it with a more inclusive and purposeful approach that serves all Nigerian children equally. Only then can we hope to build a more equitable society where every child, regardless of background, has the opportunity to succeed.
Related topics:
