CSO Raises the Alarm over Rising Religious Radicalism, Highlights Risks of Unregulated Madrasas in Nigeria

Linus Aleke in Abuja

A Civil Society Organization (CSO), under the banner of the West Africa Network for Peacebuilding (WANEP), has raised serious concerns over rising religious radicalism and highlighted the risks of unregulated madrasas in both Northern and Southwestern Nigeria.

The CSO raised these concerns during a national deliberative briefing to present key findings from two studies exploring the ideological, cultural, and security implications of madrasas in both Northern and Southwestern Nigeria.

A representative of WANEP in Nigeria, Mr. Emmanuel Ami-Okhani, revealed in a statement that the project is supported by the European Union Research and Action for Peace (REcAP) programme.

The statement noted that one of the working paper presentations of a major study, titled “Madrasas, Charities and Religious Radicalism in Northern Nigeria: A Study of the Almajiri System”, authored by Prof. Freedom Onuoha, Dr. Saheed Babajide Owonikoko, and Dr. Chukwuma Okoli, explored the theological foundations and operational structures of the Almajiri system, particularly in Abuja, Kano, and Borno states – regions selected for their population size, security relevance, and Islamic education presence.

The research highlighted that the Almajiri system, rooted in the Arabic term al-muhajirun (meaning “to migrate for knowledge”), has historically served as a respected Islamic education platform but has since suffered neglect, lack of regulation, and infiltration by unverified foreign actors.

According to Owonikoko, who presented the paper, the study found evidence of informal funding from foreign religious charities, mainly from the Middle East.

However, it warned that such support is largely undocumented, making it difficult to monitor for extremist influence.

He disclosed that based on interviews conducted with school custodians, scholars, former Almajiri students, and security agents, a key concern is the lack of transparency surrounding financial donations and the ideological content introduced by some foreign-linked clerics.

He cited historical and contemporary cases where charities from countries like Saudi Arabia and Iran supported specific sectarian ideologies within Almajiri schools.

However, direct links between this support and actual radicalisation remain difficult to legally establish due to the clandestine nature of the donations.

Owonikoko noted during the presentation that: “Most Almajiri schools are not documented or supervised, making them vulnerable to ideological manipulation through informal funding channels. While the majority of Almajiri students are peaceful and focused on Qur’anic education, the lack of structure creates loopholes that can be exploited by extremist elements.”

A second study, titled “Madrasas and Islamic Extremism among Teenage Muslim Students in Southwestern Nigeria”, was presented by Dr. Busari Dauda of the University of Ilorin.

Co-authored by Dr. Alatise Remi Kasalla from Osogbo, it provided an empirical view of how madrasas are shaping youth religious identity in the South-West amidst growing ideological influences from the Middle East.

Unlike the Northern context, madrasas in Ilorin, Ibadan, and Osogbo were found to be more structured, often registered with education ministries and integrated into Yoruba Islamic cultural life, Dr. Dauda revealed.

However, the study noted that sectarian interests and prestige-seeking among madrasa founders contribute to the proliferation of ideologically driven schools.

Economic motivations and cultural acceptance also play significant roles in their expansion.

Dauda, during his presentation, stressed that while the study found no widespread evidence of violent radicalisation, it highlighted growing perceptions of global injustice among teenage students, particularly around issues such as the Palestinian conflict and Western treatment of Muslims.

He said these sentiments, amplified by digital media and foreign ideological narratives, shape how young Muslims interpret their religious and social identity.

Dauda emphasised: “Extremism is not part of the curriculum, but ideological influences can filter in through sect-based teachings and global narratives of Muslim victimhood.”