SOCIO-ECONOMIC IMPLICATION OF THE MENANCE OF

BEGGING AMONG MUSLIMS OF NASARAWA STATE BETWEEN

2003 – 2019

LEAD RESEARCHER:
Aminu Muʻallimu Kambari

Co-Investigators:
Prof. Murta Armu Muibbu-Dn
Adamu Tanko Isah
Abubakar Abdullahi Aliyu
Abubakar Inuwa
Ya' u Adamu
Umar Muhammad Rabiu

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 SOCIO-ECONOMIC IMPLICATION OF THE MENANCE OF BEGGING
AMONG MUSLIMS OF NASARAWA STATE BETWEEN 2003 – 2019

1.0 Background to the Study

Al-Majiri is a Hausa word (plural Al-Majirai) which originated from the

Arabic word Al-Muhajir, (plural Al-Muhajirun) which literally means person
who migrated from one place to another but technically who migrated from
Makkah to Madina during the time of the Prophet as a result of persecution.
However in Nigeria when Sheikh Uthman bin Fodio migrated from Degel to
Gudu in 1804 the religious significance of the word was strongly emphasized
and the migration itself regarded as parallel with that of the Prophet.

The word Al-Majiri in Hausa gradually acquired a completely different meaning.

Today the word is popularly known to many people as beggars, more especially a
teenage beggars, street kinds and wanderers. The term also refers to poor as
opposed to a rich and well to do, humble and demount as opposed to naughty, a
child supposed to be learning the Holy Qur’an as opposed to a primary school
pupil and of course it refers generally to a beggar roaming the street in our
towns and cities (Galadanci 3). some Islamic scholars, out of humility and
respect, do also refer to themselves as Almajirai, particularly when they are
among their senior colleagues (Sule-Kano 7).

Such people believe that Islam encourages begging or at least condones it. Islam
may not necessarily be what many Muslims practice in their societies. It is clear
that some Muslims tend to mix the religious practices with their customs,
tradition and culture. Such mixture posed serious challenges to the religion of
Islam (Orire 1). Islam encourages self reliance, struggling which are element of
social well-being, as food cannot jump into a man’s mouth unless he know how to
acquire it.

In this work Nasarawa State has been selected for the study of this
phenomenon, this will allow for a closer, deeper and more detailed analysis of
the problem, especially in the area. On the other hand, the limitation of the
study shall not invalidated the conclusions of the study, rather it is strongly
hoped that it will have wider applicability.

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Nasarawa State is one of the thirty six (36) States of the Federal Republic of
Nigeria. The State was created in 1996 during the Military Regime of Late
General Muhammad Sani Abacha (Nasarawa State... 10).

Nasarawa State is made of Muslims, Christians and Traditional believers.

Traditional religions were the majority before the 18th century, however, when
Islam was introduce in the 15th century, most of the inhabitant ran away into
the hinterland, now known as the North-Central Zone of Nigeria. Nasarawa
State is in the central part of Nigeria. They did not accept Islam until the 19th
century during the revival of the Islamic Jihad of Sheikh Usman Bin Fodio
(Nasarawa State... 10). The Jihad did not only revive Islam but expanded it to
the western Yoruba land of Ilorin the present Kwara State Capital and the
Eastern Tiv land of Makurdi, the capital of Benue State. Christianity on the
other hand, became known and accepted during the British invasion of Northern
Nigeria in the 20th century.

Nasarawa State as the study area has a predominantly Muslim population. Islam
being a perfect and completed belief system and a way of life offers a Book of
Guidance (the Qur’n) and the words of wisdom (the Hadith) in which are found
laws, values and attributes that aim at providing a just, equitable and egalitarian
social system. Islam emphasizes self-reliance, (not begging) cooperation and
mutual assistance particularly to the disabled, the poor and the needy.
Furthermore, Islam provides various measures towards realizing these ideas.

Although Islam makes it obligatory upon the rich and well-to-do to support the
poor, it does not in any way encourage begging. The following Hadith indicate
that prophet Muhammad (SAW) clearly discouraged Muslims from begging. It
was reported by Abu Hurairah (may Allah be please with him) that the Prophet
(SAW) said:
I Swear by Allah that it is better for one of you to
make his rope and gather firewood on his back than to
come to a man to beg him whether he gives or refuses
to give (Muslim vol. ii 2).

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1.2 Statement of the Problem

Begging has been identified as a worldwide phenomenon and an age-long practice

predating the revelations of the Qur’an. In recent times the phenomenon of
begging is on the increase in Nigeria threatening social, political, economic
educational and even security of the Nation. In some countries, references is
made to Nigeria as the “Land of Beggars” with the Muslim dominating Northern
part producing the highest number of beggars just as they produced the
highest number of the country’s rulers (Onwubiko 7). Indeed there are those
who believe that Nigerians (in particular the North) ‘carried the profession to
many parts of the world, such as Saudi Arabia, Italy and other West African
countries (Onwubiko 9).” While it is generally agreed that the phenomenon of
begging is a dangerous and shameful trend that must be controlled. There is
disagreement on the causes or reasons for the increase in begging (among the
various ethnic groups in Nigeria not just Hausa Muslims) and there is no
consensus on the way to curtail the phenomenon.
There are various forms of begging which are manifest in different ways and
makes the formulation of the solution to be adopted in curtailing the
phenomenon more difficult.

There are some forms of begging which are associated with Islamic educational
system in Nigeria popularly called the almajiri system. Other forms like praise
singing have cultural roots and political motivations. Still other are associated
with the prevailing economic problems. More dangerously is the erroneous notion
that some belief systems especially Islam encourages begging. The diversity of
these problems also make the attempt towards finding the solution difficult but
problem persist and the society continue to suffer, therefore it is important
that academic studies such as this be carried out to analyze the problem and
attempt to find solution to them.

1.3 Research Questions

In a broader sense however, the following questions always come to mind in
connection to Begging in Nasarawa State and Nigeria and other parts of the
world.
1. What is begging ?
2. Who are the beggars ?

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3. To what extent does begging affect the socio-economic development of
Nasarawa State?
4. Is begging allowed in Islam ?
5. What is the Islamic solution to the problem of begging among Muslims in
Nasarawa State?

1.4 Aim and Objectives of the Study

Among other things aim at:-
Highlights Muslim and non-Muslim alike, that Muslim must not be lazy, for there
is no room for laziness in Islam unless, under a very critical condition indicated
in the Qur’an or Hadith. Begging has contributed greatly in promoting
corruption. Qur’an never permits man to turn his families into a regalia of
beggars but want man to be hardworking in order to protect his families and
kins.
Among other things this work aims at:-
1. Examine the concept of begging generally
2. Educate the general public on the problem of begging and destitution in
our society.
3. Correcting the nation that Islam encourage begging
4. Identifying various forms of begging
5. Highlighting the Islamic position of begging
6. Proffering possible solution to the problem of begging from the Islamic
perspectives.

1.5 Significance of the Study

This work is significance in the sense that begging is constituting social
problems in Nigeria, particularly in the Northern Nigeria. Thus, this work came
out at a time when the ruffians, hooligan and criminal are taking over our various
cities, towns, villages and many other social centers with begging as if it is
among the basic pillars of Islam or historically done by immediate companion of
Prophet (SAW).
We live in the 21st century where enemies of Islam including Western thinkers
who deliberately concluded without taking any further verification that Islam
encourages and allows begging. Although Islam taught man to be a liberal giver
and sympathetic that does not mean it encourage begging. As individuals and as

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a community, we the (Northernan) are viewed by our fellow country-men in their
books, as community of lazy beggars and parasites. Our governments have no
revenue generating capacity and rely on resources from the oil rich (and non-
Muslim) south. Our upper classes have not built any industries that generate
employment and productivity and contribute nothing to the Gross National
Product. On the contrary, they have amassed wealth from government
patronage, which they proceed to devour through conspicuous consumption thus
precipitating the disintegration of our economic edifice. Our heroes are crooks
and criminals whose ill-gotten wealth has not been of benefit to our masses. Our
best minds are dedicated to the continuation of this conspiracy of criminality,
the perpetuation of the obsequious culture of subservience. To be true, we build
fashionable houses and beautiful mosques, in which we teach the poor to
persevere and accept their fate. The poor should not allow envy or jealousy to
lead them into inquiry about the source of the wealth, for to do so is to question
divine decree. Our poor are too lazy to do hard work and prefer to line the
street in their rags, sometimes displaying ghastly wounds and sores to attract
pity from the working populace. 30 per cent of Northern Nigeria youths are
street beggars; Legislators from the Northern part of Nigeria have the highest
number of truant legislators in the House of Representatives, Mallam Nasir
Ahmad El-Rufai, has accused his fellow northerners of always waiting to be
spoon-fed; Aphrodisiac-fuelled Sex on the rise in Northern Nigeria.

1.6 Scope of the Study

This work focuses on begging in Nasarawa State with a special emphasy on
Muslims beggars. The choice of this area will allow for thorough research. Thus
it is believed that what obtains in Nasarawa state obtains proportionately in
most other area of the Northern Nigeria and similarly what affects this area
reverberates to other parts of the Northern Nigeria making the conclusion of
the study relevant for application in many parts of the country.

1.7 Limitation of the Study

Several problems surfaced in the cause of this research. This include
insufficient literature related to begging in the study area. A principal
limitation of the study is lack of empirical data to support some of the
arguments of the study. There is also the difficulty in getting the beggars and
government officials to respond to request for interview or to respond forth

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rightly and appropriately to pertinent questions. There are also limitations
associated with time, funds and ability, but all these do not infringe on the
validity of the conclusion of the study.

1.8 Definition of Terms

According to the Oxford Advance Learner’s Dictionary a beggar “is a person who
lives by asking people for money or food” (231). Webster Dictionary of English
Language defines begging as an act “of soliciting for money, cloth, food etc (97).
According to Tijjani El-Miskin “Begging can be defined as direct or indirect
soliciting of resources, goods or consumer items either for basic subsistence as
done by the needy or surplus accumulations resorted to by the affluent in both
cases without paying or rendering return services (13).

These definitions, particularly the one expanded by El-Miskin clearly indicates

that the person who engages in begging is not only one who cannot meet up with
his economic needs, at least basic needs as a human being as a result of natural
inability, in capacity or any inhibition to acquire them by personal efforts but
also he could be accumulating surplus without rendering return services. Thus
begging may be as a result of necessity or mere greed and indolence.

These definitions, particularly the one expanded by El-Miskin clearly indicates

that the person who engages in begging is not only one who cannot meet up with
his economic needs, at least basic needs as a human being as a result of natural
inability, in capacity or any inhibition to acquire them by personal efforts but
also he could be accumulating surplus without rendering return services. Thus
begging may be as a result of necessity or mere greed and indolence.

This work essentially focused of the latter usage of the word ‘Al-majiri’ which is
a beggar. It is difficult to say how, when and why the word Al-Majiri in Hausa
acquired this specific meaning of a beggar. Today many people including Muslims
and non-Muslims associated begging or bara with Islam.

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 CHAPTER TWO
LITERATURE REVIEW

2.1 Meaning Concept of begging

The prolific Muslim thinker and philosopher of the Middle Ages, Imam Abu
Hamid Muhammad Al-Ghazali (450/1058-505/111H) was systematic and
comprehensive in his discourse on begging in his compendium on Islamic Sciences
called ‘Ihya’Ulum-id-din the Revivification of the Religious Sciences (Abu
Zakariya 105) for he elaborated Islamic perspectives on poverty, renunciation,
hoarding, begging etc. He noted the classes of poverty, the merits of poverty
and renunciation, and concluded on the superiority of poverty over wealth (Abu
Zakariya 105). He discussed the duties of the poor in poverty and the ways and
demerits of hoarding provisions by the rich from the poor and the destitute. Al-
Ghazali noted that the poor have to look for three things before accepting gift
of others: (i) source of the gift things, (ii) object of the gifts and (iii) the
necessity of accepting (Abu Zakariya 107).

Al-Ghazali considers begging, from the Islamic point of view, as principally

unlawful for three reasons.The first reason is that it is a complaint against
Allah (SWT) for it is as if one expresses want of kindness of (Allah) (SWT) to
him; if a slave begs of others he dishonors his sustainer (Rabb), Allah (SWT)
says:
…… for Allah is full of bounty to mankind, but most of them are
ungrateful… (Q2:243).

Similarly if a slave of Allah (SWT) begs from another, he defames Allah (SWT)
and for that reason begging is unlawful in the case of one’s necessity, Al-Gazali
submits that begging become lawful, as it is lawful in extreme cases to eat a
dead-body. The second reason proffered by Al-Ghazali is that by begging one
introduces himself as worthless before others. To humble oneself before
anybody other than Allah (SWT) is not the practice of a believer. Everyone
stands in need of Allah (SWT) who gives to all as He (SWT), in His Infinite
knowledge know the best for everyone. So if one begs, he must beg his sustainer
who is master and not a slave. The third reason giving by Al-Ghazali on why
begging is unlawful is that the beggar puts the one begged to shame and

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difficulty. At other times, people are force to give, not willingly or with
satisfied mind. He is compelled sometimes out of shame or other reasons to the
beggar. So giving trouble to anybody is unlawful.

In Nigeria, a national conference on Begging and Destitution was organized in

September 1997 by the Nigerian Council of Ulama at Kaduna in conjunction with
other Non-governmental Organization in which many learned papers were
presented. We review some paper presented by scholars in that conference.

In his paper, Ibrahim A. Ayagi “Current Socio-Economic Realities” traced the

increase in destitution and rampant begging to the eight years between 1985
and 1993, effectively the Babangida years. When the whole three social,
economic structures of the Nigeria society were level (the affluent, the middle
and the destitute). The entire resilient middle class was estimated and merged
to the destitute class bringing 75 to 80 person of the total population to
constitute the destitute class. This is in addition to deteriorated economic
infrastructural facilities. The destitute class according to, Ayagi opine, beg as
the only means of them to fend for themselves ‘begging is their concomitant
plight.’ Ayagi identified six categories of begging and beggars, the apparently
maimed beggars, the cultural beggars, the lepers, the blind and the crippled, the
young and the elderly and the almajirai (9).

Ayagi believes begging has root in the Nigerian culture and anything that is
cultural, according to Ayagi is difficult to eliminate. He further stressed that
religious injunctions buttress the belief in the goodness of helping the poor an
in the right of the poor to seek for the assistance of the rich. This is in
agreement with Sheikh Abubakar Gumi’s thesis on the subject. Gumi attributed
the begging culture to the benevolence and generosity of the northerner to his
brother. Ayagi cited verses of the Qur’an (2:261, 13:22, 35: 29-30; 26: 8-9) to
buttress his contention. However he pointed out that Muslims are encouraged in
the Qur’an (2: 196; 62:10) to seek and /or receive the Bounties only of Allah and
to give. Ayagi emphatically pointed out that, ‘Begging is not encouraged in Islam
at all.’ That the Qur’an (2:273) talks about begging in the most unfavorable
terms and that the Prophet of Islam (SAW) enjoined selling firewood rather
than begging.

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Ayagi believes that confining destitute to rehabilitation centers will not possibly
arrest the problem of destitution and begging rather he suggested the following
poverty alleviation strategies: a) the restoration of Zakat to its proper role of
poverty alleviation; b) the support of government in running and managing the
Zakat based non-governmental organization (NGOs), the Petroleum Trust Fund
(PTF), the Family Economic Advancement Programme (FEAP) and the Vision 2010
progreammes of the Abacha days (12).

Tijani El –Miskin in his own paper “Islamic Education in Northern Nigeria and
The Crisis of Subsistence” noted that the not easily delineable Islamic
Education originated from the Qur’anic Education for the Qur’n has been the
ocean and foundation of knowledge, a Book in which Allh says:
. . .Nothing has been omitted . . . (Q 6: 38).
He further noted that the Qur’anic school in essence goes back to the time of
the messenger of Allah (SAW) and imitated all over the Muslim world but on the
whole it was well supported by later Caliphs, the Islamic endowment (waqf)
system and wealthy individuals. He recounted how colonialism in Nigeria
destroyed the Sanngaya system of Qur’anic schools. He also trace what he
called ‘a fundamental reason of rivalry as the motive of criticism against the
Qur’anic school system. El-Miskin noted that:

Qur’anic school pupils carrying subsistence bowls and roaming the street
of northern Nigerian for their basic survival is perhaps the most famous
criticism against the Qur’anic schools today. The spectacle of bowl-
bearing pupils struggling for survival has tremendously embarrassed the
elites and pricked their conscience, filling it often with consciousness of
a collective guilt and failure. The street beggars are seen as eye-sore, a
pathetic view and, a disgrace to the society. This spectacle is what
motivated setting up of committees creation of edicts and holding of
conferences involving various national and international groups from the
1980s to the present (12).

El-Miskin blamed the indignity for having to beg for basic subsistence which the
innocent bowl bearers are subjected on an insensitive society and post colonial
establishment. He sees them as constituting the ‘conscience of society’
reminding the ‘society of its neglected responsibility. El-Miskin question the
licence of Muslim elites who with ‘a sense false authoritativeness’ wished

10
beggars away without guaranteeing existential correlatives to substitute their
display of subsistence bowls. For according to El-Miskin, Islam has forbidden
begging not in the sense of legislating away the victims of begging but in the
sense that an economically fair system with several welfare provisions would
create abundance that people would not need or be urged to beg. He believes
that a crucial fact regarding the nature of the criticism, particularly the
almajirai begging is affluent bias for he finds many engaged in the same activity
bashing the almajirai beggars (3). Defining begging as a direct or indirect
soliciting of resources and taking ‘a critical look at the broad constituency of
beggars in the light of this definition, El-Miskin says that one can notices the
following ‘categories of white collar and blue collar beggars’(1) innocent,
hypocrisy, free, blue-collar, bowl-bearing, subsistence beggars are victims of
abject poverty who were forced into begging; (2) bowl-less sycophants at times
white collar and at others blue collar who extract underserved material
subsidies from affluent elites through gossips, rumour mongering and
exploitation of lowly desires; (3) the most powerful categories are the
institutional beggars who posses great wealth and they include contractors,
fund raisers, musicians, government and non-governmental organizations (NGOs)
(10).

Some of the solutions El-Miskin proffered include: government funding of

Qur’anic schools at Ministerial and non-Ministerial levels; the Muslim community
living up to its responsibility of welfarism through the institutions of Zakat and
Waaf among others and the recognition of the products of Qur’anic schools
placing them on the scale of the products of western schools in the reward
system (10).

A.S.A Galadanci in his paper “The plight of Almajira and Destitution in our
society” considers destitution in the Nigerian society as a purely socio-economic
problem but that the affected group, associates it with religion to find more
advantages. Muslims are required to believe that wealth and power belongs to
Almighty Allah (SWT). He gives it to whosoever He desires among his servants.
Given it or not is not a sign of favour or disfavour from Allah (SWT) but it is
His Wisdom and Wish to do that. Proffering solutions, Galadanci proposed three
options: ‘adopting the socio-economic system of Islam which regards Zakkah as
a fiscal instrument for the care of the destitutes’ where the government should

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be responsible for collection, redistribution and administration of Zakkah;
provision of Rehabilitation Centers, Nursing Homes. Special Training institutions
and general welfare schemes and a partial combination of the previous two
where the Muslim Ummah takes the collective responsibility of revitalizing the
institution of Zakkah with government providing all moral and administrative
support… In his conclusion, Galadanci quoted the famous poem of Sa’adu Zungur
contributing to the topic where he said shame, disgrace and decline will be the
bane of the people if children are left begging (9).

In his own paper Abubakar Mustapha“The Establishment and Management of

Qur’anic schools under the Sayfawa and El-Kanemi Dynasties” traced the
history of Qur’anic school system to pre-colonial period as before the colonial
period Kanem-Borno was one of the famous centers of learning and scholarship
in the central Bilad Sudan that was competing with the University of at Azhar,
Qayrawan and Zaytuna. In 11th century AD, the Qur’anic teachers used to be
handsomely rewarded for his service, exempted from some State
responsibilities, give a non-tax paying status and bestowed with honour and
respect that his need were adequately catered for that he or his pupils did not
need to beg for subsistence. During the reign of Mai Dunama Humeni (1098-
1150) he build a Masjid and lodge fustat Cairo. This initiative was perfected
during Mai Dunama Dabalemi (1221-1250) who was credited for establishing the
Riwaq al-Farnawi (Borno students, hostel) in al-Azhar and started sending
annually money for the up keep of the staff, students and the repairs of the
hostel, the traditions of which survived till early part of the 20th century (13).

Mustapha attributed the attitude of begging practice by Al-Majirai to the

negligence of both the leader and the community for leaders were during
indirect role following their colonial masters and forgetting their primary
religious obligation of moving and guiding the followers in acquiring knowledge

On the other hand, the community neglects their participation in the education
which includes:
i. Providing the accommodation to the students and their teachers within
their communities.

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ii. Responsibilities of feeding the teacher/students by which a portion of
what you cook in your house be send to the tSangaya without the
students going to beg for food during the day or night.
iii. Those who themselves or their children study under such teacher should
send every Wednesday Larafaram, token gift in cash or kind.
These policies made the communities responsible for the Qur’anic schools and
made the welfare of the teachers and the students a community’s responsibility.
The community look at the Qur’anic school within them as blessing and welcome
teachers to their town and to all the could made him stay in their town 91-12).

In his welcome address his eminence the Sultan of Sokoto Muhammadu Maccido
Observed that in the past, Almajiranci in northern Nigeria by male child was a
thing of pride for a father to send his child. It is the equivalent of sending a
child to a high institution. Destitute were also not seen as or consider as
nuisance to the society but were seen as part and percel of the society who
provides an avenue through which members of the society could fulfill their
religious and moral obligation of helping the less privileged (1). With the advent
of western civilization and its consequence which is urbanization has corrupted
the two parties in this relation the destitute and Al-majirais on one hand and
the wealthy and virile members of the society on the other hand. While the
destitute move into the urban center with hope of continuing their traditional
role of providing an avenue for alms giving, the western oriented urban dweller
feels the destitute and almajiri have no place in the modern era.

But the rural man who still believe in the almajirai system continue to send his
child to the school he is used and accustom to against, the western education
which he believes to be distrust towards the products of such institution rather
than become an asserts to the society like Almjirai turned out to be rebels
against their families and the society. And became worse by the high degree of
un-employment among western educated youths who find it difficult to return
to rural life after their exposure which serve as an example to the rural dweller
of the danger of changing from Al-Majiranci to western education system 95).
In his paper Aminu S. Mikailu “Islamic Socio-Economic Values: A Conceptual
Analysis” attributed the socio-economic problems that we are in now to our
adoption of secularism which has failed to optimize social welfare in Muslim
populated areas. In fact, they have helped in the prevalence of a number of

13
deep-rooted forms of imperfection. As such, we are experiencing a number of
socio-economic problems as such give rise to the disturbing phenomenon of
widespread begging.
He maintains that at no instance can Muslim societies adopt a secular outlook in
their activities and yet retain their Islamic characteristics. This is because the
ethics of Islam, its concepts of social and personal morality and its socio-
economic institution are fashioned out by Allah the Almighty and are therefore
far higher and perfect than any corresponding concepts and ideas developed on
secular lines. For the superiority of one culture or civilization over another does
not rely on the possession of greater amount of material infrastructures, but
its moral and spiritual strength and on its ability to control and coordinate all
aspects of human life in accordance with the dictates of Allh. Mikailu maintain
that the basic need of man haven observed to include air, food, water and
shelter which are the basic others are education, transport and medical
services which under Islamic government is expected to be provided for its
subjects (1-5).

Gambo Ado in his paper “An Appraisal of contemporary al-Majirci: Qur’anic

education in Sudan,” define Islamic education as a process of self discipline
which involve physical, mental and spiritual training of man. It aims at producing
well discipline, highly skillful and responsible human beings, who will be well
aware of their right and how to claim them without affecting other peoples
rights, human beings who are conscious of their duty to Almighty Allah (SWT)
and committed to the service of their society. Ado traced Islamic school
system back to the time of the Prophet (SAW) and described it as unique
system of learning which is as old as Islam. In Africa it was practiced before
colonization. The first school in the system was the mosque, the first text book
was the Qur’an and the first teacher was the Prophet (SAW). He attributed the
collapsed of the system to lack of proper provision of accommodation to both
the teachers and the pupils.

Also as far as feeding is concerned both the teacher and students beg for food
to eat. In the past, Muslim community used to be very generous and sympathetic
to the almjirai defaults of feeding and accommodation to both the students and
their teachers are very minimal (2). Teachers were respected and involved in all
social activities of the community. Daughters from the community were married

14
to the teachers they used to own their houses, live independent and
comfortable in the society. Their students study properly and used to have job
to do, when going back home they, go back with gift to their parents and get
properly placed in the economic life of the society after graduation.
Today this institution turned out to be training beggars who graduate and
became parasites in the society with the name of Islamic education. Begging is a
universal phenomenon in every society few individual beg, but begging as a
permanent vocation involving a large body of people seems to be a phenomenon
peculiar to the Muslim community in Nigeria especially to the Hausa community.

He finally suggests that Muslim community of Nigeria can learn from the same
Qur’anic school. Practice in Sudan which has same content and objective. The
Qur’anic school system practice today in Sudan known as Khalwa enjoys
government assistance in all aspects. Members of Muslim community and Islamic
organization participated actively towards the maintenance of some of the
Khalwa. For example, students were being fed and accommodated in some
Khalawi there are clinics, good water system, electricity and even standby
generators (17). In his opening remarks the then Nigerian vice president Namadi
Sambo said that very soon the Federal Government will establish one hundred
schools across the country to cater for Almajirai and Destitute (3). In his paper
Hamid Bobbyi “the implication of Colonialism and Western Education on the
Almajranci system” attributed the problems of begging especially by Almajirai
to denied of financial support from the central government with the excuse
that they were classes of religious body and therefore ineligible for government
support. Even during the early days of the first Republic when a loose system of
grant-aiding Islamiyya schools was developed, the system was undermined by un-
cooperative expatriate staff and ambivalent local officers.

In his own paper, Abdullahi Sule-Kano “Destitution and Al-Majirai in Northern

Nigeria: attributed begging especially by the Al-Majirai to poor conditions of
the schools which parents send their children to and the poverty of most
parents that send their children to such traditional Qur’anic schools without
being able to support them adequately. The Qur’anic schools over the years
experienced massive and unprecedented transformation. This according to Sule-
Kano has direct bearing with the deepening National economic crisis as it has
not only led to the general collapse of living standard in the majority of the

15
traditional Qur’anic schools but also to particularly, the deteriorating condition
of life of the al-majirai.
Sule-Kano traced the problem of poverty which resulted to begging by Al-
majirai and destitute is as a result of government withdrawal of subsidies from
social sector, the situation has compounded the problems of the traditional
Qur’anic schools. Demographic issues, such as family care, health care, primary
education and traditional processes of human resources development and
swamped with difficulties. He also maintain that before colonialism its Ulama
(scholars) that were controlling the state. The colonial wars in the first
instance, led to the massacres of the vast majority of scholars who by nature of
their commitment, were also warriors in the Army.
Sule-Kano believes that the system of colonial education policy in northern
Nigeria where he noted that it was designed to directly undermine the
traditional education set up. Before colonialism, the languages of instruction in
the Qur’anic schools were Hausa, Fulfulde, Zarma and Kanuri which were written
in Arabic alphabets, known as Ajami which later the colonial administrators and
Christians missionaries decided against.

Lord Lugard ordered the use of English Language as the official language and
Roman alphabets were introduce to replace the Arabic one which rendered
officially Qur’anic schools irrelevant as far as colonial state was concerned.22 An
Islamic Studies Students Association (ESA) Instrumentation workshop was held
in Abuja from 3rd to 7th February, 2003 with a twofold task of looking into the
weaknesses of the Qur’anic schools and finding ‘a means of resolving the menace
of widespread begging by Qur’anic school pupils. In his memorandum to the
workshop, Sheikh Ahmed Lemu, recounted the origin of the Qur’anic schools
from the time of the Messenger of Allah; Muhammad(SAW) and its
development in Nigeria to the present. He mentioned that the Government of
Gambia have taken some measures to curb the menace of begging which are
proving to be very successful. Sheikh Lemu posited that:
There are many ways in which Nigeria, regardless of the huge
population of its Qur’anic school pupils, can improve upon what
Gambia is now achieving but will require exclusive workshop on the
Qur’anic Schools and serious commitment on the Nigeria
Governments at the National, State, and Local Government levels
3-7).

16
A.O. Omotosho, writing on “Begging, Idleness and the Economic Doctrine of
Islam”, purported ‘to examine what is begging, the threat it poses to the nation
and above all the Islamic position on begging and efforts made to discourage it.’
He also proffered solution to control begging. He recounts how begging has
become not only rampant in Nigeria but is becoming a ‘phenomenon worldwide’,
with ‘hardly any place in the world where beggars cannot be found.’ He says
beggars exist even in the economically advanced countries of Europe and
America and in the rich kingdom of Saudi Arabia where ‘begging is officially
outlawed’ (4). Omotosho identified beggars to include: the permanently
handicapped unable to engage in any occupation; physically healthy and mentally
sound persons who begs due to ‘bad habit’; the iya ibeji (mother of twins) among
the Yorubas, the almajiris; part-time beggars/praise singers (the Maroka of
Northern Nigeria and the alagbe or onirara of South-Western Nigeria)

Omotosho further opined that:

Begging has assumed a dangerous dimension in Nigeria as it has
been seen by many people as a quick and easy way of making money.
Therefore, many people who have no justification for it have gone
into begging. This has created an ugly and bad image for the
country in the sense that it gives the impression that begging is
officially encouraged by the government (9).

The eminent modern scholar of Islam, Sheikh Yusuf Al-Qardawi also

contributed to the discourse on begging. In his book, Mushkilatu al-Faqr Wa
Kaifa ‘Ajilahal al-Islam (the Problem of Poverty and its Solution in Islam),
Sheikh al-Qardawi discussed begging both tacitly and specifically. He quoted
various verses of the Qur’an and sayings of the Messenger of Allah (SAW) to
show Islam frowns at begging and idleness which leads to poverty and begging.
He also cited from the sources of Islam to show how Islam offers solutions to
poverty, the main course of begging (3).

Sheikh al-Qardawi also answered a question in the internet on the stance of

Islam on begging where he demonstrated, using the Qur’an and the Sunnah, how
the fundamental Islamic attitude towards man’s position in the world is that
Allah has made the earth for the benefit of mankind where he works hard and
even if menial so that he avoids the shameful act of begging (9). The menace of
begging also captured the attention of literary literature of Senegalese’s 1980

17
award winning novel of Aminata Sow Fall, the Beggars Strike. The novel depicts
the menace of beggars, ‘parodies of human beings’, dregs of society’ who also
got fed up with the way they were treated as inhuman and they organized a
strike to the consternation and embarrassment of the government and the
people (3-10).

This literature review reveals that some level of academic attention has been
given to identifying the forms of begging, its position in Islam and its socio-
economic implication and solutions to the problems. However, the manifestation
of begging in particular areas has not been adequately considered and
recommendations for curbing it has also not been exhausted and these are the
areas this study hopes to make particular contribution in addition to highlighting
the Islamic position on begging looking at perspectives from the Qur’an, Sunnah
and the thoughts of some Muslim thinkers.

18
 CHAPTER THREE
RESEARCH METHODOLOGY

3.0 Introduction
This section presents the procedure that shall be followed in conducting this
research under the following subsections, with this subsection as the
introduction. Section two discusses research design while the third section
examines population of the study. The fourth section deals with the sample size
of the study and is followed by the fifth section that highlights sampling
techniques and the sixth section that deals with the method of Data collection.
The seventh and eighth sections discuss technique for data analysis and the
justification of method adopted respectively.

3.1 Research Design

There are many research designs such as historical designs among others. The
study employs historical and analytical research design in examining begging in
Nasarawa State from the Islamic law perspectives. It is used in order to review
works on begging.

Historical research deals with the determination, evaluation and explanation of

past important events essentially for the purpose of gaining a better and a
clearer understanding of the present and as well making a more reliable
prediction for the future. The main purpose of a historical research is to
reconstruct the past objectively and more accurately in relation to the defense
of an objective present.

3.2 Methods of Data Collection

The research is a qualitative one, which adopts historical and empirical method
of data collection. Therefore, there are two types of data collection: primary
and secondary. The primary constitutes interview with Muslim scholars,
government officials and Non-Governmental Organizations (NGOs). Personal
observations are going to be use in the course of the work. Interview shall be
conducted also used to generate various information on begging in Nasarawa
State. The secondary sources of data used also constitutes books, journals
articles, seminar papers, newspapers, magazines, workshops, videos, conferences
and seminars papers. This research shall also use primary and secondary sources
19
of Islam namely: The Qur'n, the Sunnah and works by some Muslim scholars.
Also, library data from commentaries (Tafsīr) of Qur'n and the related Sunnah
from the principal books in the field, ideas and views of Muslim scholars on
begging will also be obtained.

3.3 Techniques for Data Analysis

In analyzing the data collected for this study, the researcher used qualitative
technique, specifically using historical method of data analysis to discuss the
begging, views and opinions of the society on the phenomenon. An important
aspect of data analysis in qualitative research is the search for meaning through
direct interpretation of what is observed by the research as well as what is
experienced and reported by the subjects.

Data shall be collected in a historical research were critically examined and

corroborated before subjecting them to empirical treatment. This process can
be done through reporting, writing or recording what actually was seen and heard
after gathering data. From the foregoing discussion, the research deals with the
history, activities and contributions of Muslim scholars on begging from the
Islamic law perspective. The qualitative research which is the collection, analysis
and interpretation of data by observing human behavior is considered to be a
more adequate method for conducting this research.

Finally, historical method of research, is no doubt scientific even though the

method is not based on pure experimentation, rather it utilizes recorded
observations and does not involve the manipulation of variables and control of
experiment. It is a systematic and objective location, evaluation and synthesis of
evidence in order to establish facts and draw conclusion (s) about past and
present events.

3.4 Justification of Methods

The interview and questionnaire methods discussed above were justifiably
applied to the study because they have been used by many previous researchers
in extracting information in this kind of research work. They, therefore, go a
long way in giving credence to the fact that the research was empirically carried
out without imposing or exaggerating any fact, as the analysis reveal the
interviewees’ or respondents’ opinions on the subject-matter in their own words.

20
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Emmanuel Yawe (ed), Crystal International News Magazine, Abuja: Heritage
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UNPUBLISHERD PAPERS, DISSERTATIONS AND PAMPHLET

Abdullahi Sule-Kano “Destitution and Al-Majirai in Northern Nigeria: A
Study of the Qur’anic school pupils in Sokoto and Talatan Mafara”
An Unpublished paper presented at the National Conference on
Begging and Destitution at Kaduna Arewa House…
Abubakar Mustapha, “The Establishment and Management of Qur’anic schools…
Destitution held at Arewa House Kaduna...
Aminu S. Mikailu “Islamic Socio-Economic Values: A Conceptual Analysis”. At
Kaduna.
Abdu Ja’afaru Bamable, Almajiranchi and the Problem of Begging in Kano State:
The Role of Shekaru Administration (2003 – 2007) Being a Paper
Presented At the 7th Ben Africa Annual Conference Held at Ghion
Hotel, Addis Ababa.
Ayagi Ibrahim: current socio-economic realities: An instrument for the
perpetuation of destitution, an unpublished paper presented at the
national conference on begging and destitution at Kaduna Arewa
House 5th September 1992.
El-miskin Tijjani, “Islamic Education in Northern Nigeria And The Crisis Of
Subsistence. The Al majirais Bowl As Symbol Conscience”. An
unpublished paper presented at the national conference on begging
and destitution at Kaduna Arewa house 5th September 1992.
Fazlul Karim (transl.), Imam Ghazali’s Ihya Ulum-id Din (The Book of Religious
Learning), Vol. IV, India: Yassar Publishers, 2002.
Gambo Ado “An Appraisal of Contemporary Al-majirai Qur’anic Education in
Sudan.” Paper presented to the National conference on Begging and
Destitution in Kaduna…
Galadanci, S.A.S: The Plight Of Al-Majirai and Destitution In Our Society, The
Need For Sustainable Solution”, an unpublished paper presented at
the national conference on begging and destitution at Kaduna
Arewa house 5th Sept. 1992
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Nigeria. 1st October, National Orientation Agency, Abuja. 1996

23
Hamid Bobboyi,” the implication of Colonialism and Western Education on the
Almajranci system “Un publish paper presented at Kaduna, Arewa
House, 15th –Sep 1997.
Sanusi Lamido Sanusi, “The Ulama and Mobilisation for Economic Empowerment”
a paper presented at The National Roundtable on Poverty Reduction
in Nigeria organized by The Gamji Forum at Arewa House, Kaduna.
October 4-25,2002.
Keffi L.G.A: This is Kapi Historical background information department 1980.
Lemu, shaikH Ahmed, Historical Development of Qur’anic Schools in Nigeria, a
memorandum presented to the ESA instrumentation workshop,
Abuja. 3rd to 7th February, 2003
Muhammadu Maccido, Address by his eminence the Sultan of Sokoto at the
Formal opening of National Conference on Begging and Nasarawa
State ministry of information: six years of Alhaji (Dr.) Abdullahi
Adamu ; In Nasarawa State 1999-2005 N.D.
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Osana of Keana. See also Zaynab Sabo, 1994. The Impact of
Western Culture on Muslim Women. A Case Study of Keana in Awe
LGA of Plateau State, 1994.
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Maloney Keffi, Score project C.O.E Akwanga 1984.
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Sabo. Y: Northern Emirate, 1969.

24
 PROPOSED RESEARCH BUDGET

PERSONAL COST
1.1 Team members N260,675

SUPPLIES EXPENSES
2.1 Laptop (for writing and documentation of data, Considering the
Local nature of the area of the study) N120,000
2.2 Printer (for production of softcopy into hardcopy) N 50,000
2.3 Stationeries (to assist the function of 2.1 and 2.2) N 30,000
2.4 Flash disk (for documenting the research data) N 20,000
Subtotal N200,000

DATA COLLECTION ANALYSIS

3.1 Development of instrument that will guide in data Collection N 135,000
3.2 Conducting of Pilot study to determine the sample size,
Validation and Reliability of the Instrument N 120,000
3.3 Production of Copies of Instrument for Participants N 100,000
3.4 Collection and returning of instruments (participant’s
welfare/reinforcement) N 185,000
3.5 Data analysis (the use of statistics package for Social Sciences) N 100,000
3.6 Three (3) research information (N80,000) N 240,000
Subtotal N 880,000

TRANSPORT AND TRAVEL

4.1 DTA (Data Tour Allowance) N 210,000
4.2 DSA (Daily Subsistence Allowance) N 80,000
Subtotal N 290,000

DISSEMINATION
5.1 Presentation in the Faculty and Departmental Seminar N 40,000
5.2 Public Orientation and Awareness N 210,000
5.3 Presentation in some Juma'a (Friday) Mosques N 30, 000
5.4 Security N 10,000
Subtotal N 290,000

CONTINGENCIES N 150,000
Subtotal N 150,000

Total of all direct cost N 2,000,000

Grand Total N 2,000,000

Duration for completion of the Research: 12 Months

25
 Time Line

S Description of Activity Duration Year Quarter

/
N
1. Research Design and planning 8 weeks 1st 1st 2ND 3RD 4th
2. Sample Collection 12 weeks 1st 1st

3. Sample analysis using Nal.(Ti) detector 14 weeks 1st 1st 2nd

4. Analysis of Result 6 weeks 1st 2nd 3rd

5. Conclusion 8 weeks 1st 4th

6. Publication 6 weeks 1st 4th

26