AN EXAMINATION OF THE ROLE OF IJTIHAD IN RESOLVING CONTEMPORARY SOCIAL ISSUES IN NIGERIA ( A CASE STUDY OF THE ALMAJIRI SYSTEM)

CHAPTER ONE

GENERAL INTRODUCTION

1.1 Background of the Study

According to Ahmad[1], to respond to the increasing contemporary social issues in Muslim societies in Nigeria, muslim jurists and scholars have to rely on the well-established process of change, ijtihad. This process is based not only on the holy book (Qur’an) and religious tradition (Sunna), but also on reason, deduction, and prioritization[2]. Ijtihad is practiced by the jurisprudent to   discover secondary divine legislation (laws).

Ijtihad is defined in different ways. One would be surprised to know that the term ijtihad was formerly, from the times of the Prophet (S) and for several successive centuries, a Sunni term.[3] It became Shia after undergoing a change of meaning, or what would be more precise to say, the term remained specifically Sunni for several centuries and became 'Muslim', in the wider sense[4]. Conversely, Ijtihad is the most important source of Islamic law next to the Quran and Sunnah.

The role of ijtihad in resolving contemporary social issues cannot be denied due to changes in the society and circumstances. A new role has to be formulated in order to meet a modern era in which the need and justification of ijtihad in the modern times is very important[5].  

In Mu'jamUsul al-Fiqh Abdullahi [6] noted that the word al-ijtihad (ijtihad) comes from the word al-JUHD, namely al-masyaqqah (exhaustion) and ath-thâqah (strength). Therefore, ijtihad within the meaning of language is mobilizing all capabilities to create heavy and difficult things. Etymologically, ijtihad is derived from Arabic which means to make a great effort or to do something firmly[7].  Pertinently, in Islamic, Ijtihad plays an important role and has central position in dealing with contemporary issues such as the linkage between the Almajiri phenomenon and violence in Northern Nigeria[8]. Ijtihad thus play as a perfect tool.

In regards to Almajiri System, mujtahid, as person who does ijtihad has to make a great effort in thinking. As a result of mujtahid’s thinking, a profound solution to problem confronting the Almajiri System will be presented.  Ijtihad has various methods.  The exercise of ijtihad (independent reasoning by qualified jurist) has been a significant process in the development of Islamic Law as witnessed throughout the history of Muslim society and resolving challenging issues. Ijtihad has always been an important tool and source for Muslims to find solutions on various issues which they found no direct answers.

On the other hand, the word Almajiri was etymologically acquired from Arabic word 'Al-Muhajir' which means a migrant. Its root stems from the Hijrah of Prophet Mohammed from Mecca to Medina[9].   The disciples who relocated with the prophet to Medina were called 'Al-Muhajirrun', which means migrants.

However, within the context of Nigeria the word signifies a seeker of knowledge; it is therefore use to describe those who migrated from their domicile to other places in search of Islamic knowledge[10].

A substantial body of research literature exists on the linkage between the Almajiri phenomenon and violence in Northern Nigeria. An extensive review of the available literature revealed three conflicting narratives, the first narrative argued that the Almajiri system in itself serve as an instrument of radicalization[11]. The second narrative asserted that the linkage between Almajiri system and violence is flawed[12] while the third narrative has it that the economic destitution of the Almajiris render them vulnerable to radicalization and accordingly culpable of fierce rebellion[13]. On this backdrop that this study seeks to examines the role of ijtihad in resolving contemporary social issues in Nigeria ( a case study of the almajiri system).

1.2 Statement of the Problem

The Almajiri phenomenon represents one of the messy and wicked problems thwarting the policy maker’s effort of addressing the problems of youth restiveness, disaffectedness and insurgency in Northern Nigeria.

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[1] Ahmad, A.(2012). Islam and the Environmental Crisis. London: Ta-Ha Publishers Ltd.

[2] Abdullahi, M. (2011) The Almajiris : Nigeria Child Beggars 2011. Available at www.the-almajiris-nigerias-child-beggar Accessed on 10/01/2019.

[3] Hassan, M. K. (2010). An Integrated Poverty Alleviation Model Combining Zakat, Awqaf and

Microfinance. Paper presented at Seventh International Conference – The Tawhidi Epistemology: Zakat and Waqf Economy, Bangi.

[4] Kabiru I. (2012). The north and almajiri phenomenon. Available at www.gamji.com/article8000/NEWS8282.htm

[5] Khalid, S. (2011),. "Nigeria's educational crisis: The almajiranci system and social realities." Islamic culture 75, no.

85-103.

[6] Abdullahi, M. (2011) The Almajiris : Nigeria Child Beggars 2011. Available at www.the-almajiris-nigerias-child-beggar Accessed on 10/01/2019.

[7] Chapra, U. (2008). Islam and Economic Development. New Delhi: Adam

[8] Danjibo, N. D., (2009). "Islamic fundamentalism and sectarian violence: the ‘Maitatsine’and ‘Boko Haram’crises in northern Nigeria." Peace and Conflict Studies Paper Series: 1-21.

[9] Omeni, A. (2015): "The Almajiri in Northern Nigeria: Militancy, Perceptions, Challenges, and State Policies." African Conflict & Peace building Review 5, no. 2128-142.

[10] Nura. M.(2010) Almajiri- breeding of future terrorists. Available at www.nairaland.com. Accessed on 10 Jan, 2019.

[11] Yahaya S. (2014). The Amajirai and the Rights of the Child to Education Towards Sustainable Development: Education for Sustainable Development in Nigeria, A book of Readings Vol. 1. Minna : Niger State College of Education.

[12] AbdulQadir, I. A.  (2013)"The Almajiri system of education in Nigeria today." A paper presented at the 21st convocation lecture of Bayero University.

[13] Danjibo, N. D., (2009). "Islamic fundamentalism and sectarian violence: the ‘Maitatsine’and ‘Boko Haram’crises in northern Nigeria." Peace and Conflict Studies Paper Series: 1-21.