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Bauchi State’s decision to close schools for five weeks during Ramadan has sparked debate over the role of religion in education. Supporters cite cultural accommodation, while critics argue it prioritizes faith over learning. The controversy has reignited discussions on Sharia, secularism, and religious influence on governance across Nigeria, writes GODFREY GEORGE

Bauchi State recently announced that it had scheduled a term break in alignment with the commencement of Ramadan. This has prompted discussions about the role of religious observances in academic planning.

The state’s Ministry of Education recently released the 2024/2025 academic calendar, outlining key dates for the second and third terms.

According to the schedule, the second term began on January 6, 2025. It was set to run for 11 weeks, with a mid-term break from 1 March to 5 March, extending until April 6, when academic activities are expected to resume.

In the document signed by the state Commissioner for Education, Fatima Musa, the “Approved School Calendar” clearly states that the holiday will begin on March 1 and end on April 5. This amounts to a five-week break.

The timing of the break coincides with the start of Ramadan, the Islamic holy month of fasting, leading to speculation about an extended school closure for religious reasons.

The decision taken by the state has sparked reactions from various quarters, with concerns raised over the implications of prolonged school closures on academic performance.

However, the Bauchi State Ministry of Education maintains that the changes in the academic schedule are part of a structured approach to balancing education with religious and cultural observances.

Critics argue that such scheduling prioritizes religious observances over education, potentially affecting students in the long run.

Abiodun, a social media user, lamented what he described as an imbalance in governance, stating, “A state government has closed down all schools for the next month because of Ramadan. This country isn’t designed to make it.”

Others, however, defended the move, asserting that the adjustment aligns with the curriculum’s structure.

A National Youth Service Corps member, Khaleef Aniwura, currently serving in Bauchi, who shared the state-approved calendar, explained, “As a copper here in Bauchi State, the holiday is according to the school curriculum. We have already finished the curriculum for academic activities for the second term. The school will resume in April to continue all other activities and the third term.”

The debate over the calendar has also reignited discussions on the role of religion in governance, particularly in the education sector. Some have questioned whether similar considerations would be given to non-Muslim religious observances.

Another X user identified as TheGrinch commented, “Brother, it has always been alleged that it [Sharia law] isn’t for non-Muslims, so how come non-Muslim alcoholic drink traders are having their goods destroyed in the North? Or will Sharia in the North be different from the one in the South? Call a spade a spade, please.”

Following Grinch’s comment, the Internet, particularly the microblogging site X, was set ablaze, with numerous comments criticizing the Bauchi government’s stance on school closures for Ramadan.

A user, Hajia Rahma, tweeting as @KemPatriot, weighed in on the discussion regarding Sharia law, stating, “Sharia is not binding on non-Muslims. A Sharia court primarily adjudicates matters of Islamic jurisprudence for Muslims ONLY, regardless of where such courts sit. This tweet is for educational purposes, but they have turned it into politics.

“The South-West is too liberal to punish non-Muslims with the laws of Sharia.”

Another user, Man of Letters (@Letter_to_Jack), added a legal perspective, saying, “Let’s tailor this to our Ogun. The Ogun State House of Assembly is almost evenly divided between Christians and Muslims. Why can’t the Muslim reps and their constituents push for a bill that would enshrine Sharia law provisions into Ogun State laws if they want it FOR MUSLIMS? I believe that’s the legal way to do it. Nigeria is a secular state. The government has a role to protect the rights of all citizens and safeguard individuals.”

However, he also questioned, “I’m at a loss as to why non-Muslims are bothered by laws that have nothing to do with them. Sharia laws are for Muslims. Even if there is any matter between a Christian and a Muslim, Sharia laws can’t be applied to the Christian. What is the issue?”

In response, another user, Deborah (@DJET_84), countered, “Deborah (a Christian Sokoto State student who was lynched over ‘blasphemy’) and countless others are the issue. It’s not about you or any sensible Muslim; it’s about the maniacs that will take advantage of it to cause chaos.”

THE COMRADE (@rapheal_olayode) reinforced this concern, asking, “Was Deborah a Muslim? These extremists pretend to be moral. Wait for them to start enforcing Sharia law, and you will understand that you are not even safe. Sharia hasn’t fully come, yet they are already beating Isese people. Another reference point is how Isese practitioners were bullied in Ilorin.”

Comrade (@millipapa) questioned the efficacy of Sharia law, stating, “What tangible benefits does Sharia law offer to the South-West? The North, which has practiced it for years, has not seen significant improvements in security or economic conditions. It has neither curbed terrorism nor alleviated hunger in the region.”

Unstoppable (@SenatorAfeez) challenged the notion of Nigeria’s secularism, saying, “Secular? A secular state means the state has no religion. But our politicians swear in either the Qur’an or the Bible while not using their conscience. The state should stop sponsoring all religious activities then.”

Yet another X user, Elmanson Ortega, raised a critical concern, writing, “How about Muslims that don’t want to practice Sharia? How are we going about that too? Because no one can force a law on anybody in a secular state. And when there are issues between a Christian and a Muslim, how are they going to pass the law?”

The controversy surrounding school closures for religious observances is not new. Many states in Nigeria, particularly in the North, have previously adjusted academic calendars to accommodate major Islamic celebrations, Saturday PUNCH can confirm.

Kebbi, Kano govt order school shutdown for Ramadan

As the controversy raged over Bauchi’s government decision to shut schools, our correspondent learnt that the ministries of education in Kebbi and Kano states also asked that schools be shut during the holy month.

According to the states’ revised 2024/2025 academic calendars, which our correspondent sighted, the second term will conclude on February 28, 2025, with the Ramadan break commencing on March 1, 2025.

The Chief Press Secretary to the Kebbi State governor, Ahmed Idris, speaking to Saturday PUNCH, said this period would provide an opportunity for the Muslim community within the state’s educational institutions to engage fully in fasting, prayers, and other religious activities associated with Ramadan.

Schools in the state are scheduled to resume for the third term on April 7, 2025. The state government also urged all educational establishments to adhere to this schedule and wished the Muslim faithful a spiritually fulfilling Ramadan.

Meanwhile, the Kano State Government has also approved Friday, February 28, 2025, as the date for second-term vacation for all day and boarding public/private primary and post-primary schools in the state.

Parents and guardians of pupils and students in boarding schools were to convey their wards home by the early hours of the day.

This was contained in a statement by the Director of Public Enlightenment of the State Ministry of Education, Balarabe Kiru, and issued on Tuesday.

“Boarding school pupils and students are to return to their respective schools on Sunday, April 6, 2025, while the day students are to resume on Monday, April 7, 2025,” part of the statement read.

The statement, however, quoted the state Commissioner for Education, Dr Ali Haruna Abubakar Makoda, urging parents and educational stakeholders to comply with the adjustments to the calendar. He warned that appropriate disciplinary action would be taken against defaulting students.

Makoda appreciated the cooperation and support given to the ministry and wished the students and pupils a successful and hitch-free Ramadan holiday.

Sokoto may shut schools too

Although efforts to get the actual position of the Sokoto State government on the development were not successful, as the spokesman of the state ministry of education could not be reached at the time of filing this report, a source in the ministry told Saturday PUNCH that the state government was considering shutting schools to observe the holy month.

“We are considering it, but it may only be for two weeks so students and teachers can concentrate on their studies while they fast,” the source said.

Map of Sokoto State

As the debate continues, stakeholders have called for clearer policies on integrating religious observances into the national academic framework to ensure fairness and inclusivity for students of all backgrounds.

Meanwhile, classroom activities are expected to continue in both public and private schools in Zamfara State.

A principal of one of the public schools, Musa Garba, told Saturday PUNCH that schools will remain open during the Ramadan fast.

According to him, the second-term examination is set to begin on March 10.

“We are not going on holiday due to the Ramadan fast, and we are going to start the second-term examinations on March 10,” Garba said.

Fears rise in South West as Sharia debate rages

In recent months, the South-West region of Nigeria has witnessed renewed calls for the implementation of Sharia law, igniting a multifaceted debate that encompasses constitutional rights, religious freedoms, and the region’s secular identity.

This discourse has been propelled by various stakeholders, including traditional rulers, religious leaders, and cultural organizations, each presenting divergent perspectives on the matter.

A prominent proponent of introducing Sharia law in the South-West is Oba Abdulrasheed Akanbi, the Oluwo of Iwo in Osun State.

In December 2024, Oba Akanbi publicly endorsed the establishment of Sharia courts in the region, asserting that such a move aligns with the constitutional rights of Muslims.

He emphasized that Sharia law addresses specific personal matters pertinent to Muslims, such as marriage, divorce, and inheritance, which he believes are not adequately handled by Western legal frameworks.

Akanbi stated, “Many Muslims feel disenfranchised when it comes to the sharing of inheritance and divorce matters. Western education doesn’t understand the ways of Muslim divorce, marriage, and inheritance.”

Supporting this stance, the Nigerian Supreme Council for Islamic Affairs, led by the Sultan of Sokoto, has advocated for the establishment of Sharia courts in South-Western states.

The NSCIA contends that implementing Sharia law would ensure that Muslims in the region can exercise their constitutional rights fully.

They have called upon governors and traditional authorities in the South-West to facilitate the realization of these rights, emphasizing that Sharia law is constitutionally recognized and should be accessible to Muslims nationwide.

Opposition, concerns

Conversely, the proposal has encountered significant opposition from various quarters. The Catholic Church, through the Catholic Secretariat of Nigeria, has expressed apprehension regarding the potential introduction of Sharia law in the South-West. Rev. Fr. Lawrence Emehel, Director of the Mission and Dialogue Department, highlighted the region’s religious diversity and cautioned that implementing Sharia law could disrupt the existing harmony.

He noted, “The Catholic Church in Nigeria calls for caution—not to dismiss the legitimate desires of the people, but to acknowledge that we do not exist in isolation.”

Traditional leaders have also voiced their concerns.

A coalition of South-West traditional rulers warned that introducing Sharia law could lead to anarchy and division within the region.

They emphasized that the South-West’s sociocultural framework, characterized by religious pluralism and tolerance, might be incompatible with the principles of Sharia law. The leaders stressed the importance of preserving the region’s peace and stability, suggesting that the implementation of Sharia could undermine these values.

Meanwhile, cultural organizations have similarly expressed reservations.

The Society for Yoruba Culture Renaissance rejected the establishment of Sharia panels in states like Oyo and Ekiti, arguing that such measures could erode the secular nature of the region.

They posited that the introduction of religious-specific legal systems might sow seeds of discord among the diverse populace, potentially leading to societal fragmentation.

Within the Muslim community, opinions are not monolithic.

Sheikh Muhammed Habibullah Adam Abdullah Al-Ilory, proprietor of the Arabic and Islamic Training Centre (Markaz) in Agege, Lagos, for instance, has critiqued the renewed calls for Sharia courts, suggesting that they may be driven by self-interests.

He expressed concerns that certain individuals might be leveraging the issue to marginalise established Muslim leaders and consolidate personal power. Sheikh Al-Ilory emphasised the need for genuine intentions in advocating for Sharia, cautioning against using it as a tool for personal or political gain.

Constitutional, legal considerations

The Nigerian Constitution permits the establishment of Sharia courts in states where there is a significant Muslim population, primarily to adjudicate personal matters such as marriage, divorce, and inheritance among consenting Muslims.

However, the South-West, known for its religious heterogeneity, has traditionally operated under a secular legal system.

The introduction of Sharia courts in this context raises questions about the potential overlap between secular and religious laws and the implications for non-Muslim residents.

Worries unnecessary, says islamic scholar

An Islamic scholar and professor of English Pragmatics, Mahfouz Adedimeji, has downplayed concerns over the school closures during Ramadan, stating that such decisions should be seen as practical rather than controversial.

Adedimeji

“Ordinarily, people just like to make a mountain out of a molehill. Education belongs to the legislative list. Ramadan lasts for just a month. If schools structure their academic calendar in a way that considers the environment and acknowledges that Muslim pupils may struggle to perform optimally while fasting, I don’t see anything wrong with that,” said Adedimeji, who also serves as the Vice-Chancellor of the African School of Economics, Nigeria.

He argued that school breaks occur routinely, and as long as academic content is completed within the term, the timing of holidays should not be a cause for controversy.

“If those conditions are met, the holiday or break can fall anywhere. If it is simply for the convenience of the majority, I don’t see why people should have a problem with that,” he added.

Addressing the debate over the proposed Sharia panels in South West Nigeria, Adedimeji suggested that much of the public discourse on the issue stemmed from ignorance or deliberate mischief.

“Many discussions in Nigeria are often driven by misinformation. How many people’s hands or legs were cut off as far back as 1560 when Sharia was introduced to Yorubaland? The issue is that we are becoming increasingly intolerant as a nation. How people choose to adjudicate their personal matters should not be anyone’s concern,” he stated.

He further cited historical evidence, noting that Islam reached Southern Nigeria before spreading to the North. “I recently read an article from a former governor of Bauchi State, written in 2013, stating that Islam got to Southern Nigeria before it reached the North. Historical records confirm that Islam arrived in Old Oyo through Malian traders.

“The lack of awareness about history is what fuels these unnecessary conflicts. Back then, people were fine with it—so what has changed?” he asked.

Need for balance

On the other hand, the Chief Executive Officer of the Bible Society of Nigeria, Pastor Samuel Sanusi, stressed the need for balance in education and questioned the growing influence of religion on national policies.

“For any nation to grow and develop, we need education. But what kind of education do we need? Should it be religious education, secular education, or a balanced education? I am an advocate for balance,” Sanusi said.

He criticised the excessive role of religion in governance, arguing that it often comes at the expense of national development. “Religion is a part of our lives, but it should not interfere with people’s welfare and education.

Sanusi

“In some parts of Nigeria, religion has been taken to the extreme. We are one of the few countries where most public holidays revolve around religious festivals, and the government funds pilgrimages to Mecca and Jerusalem. What real impact do these religious activities have on national progress, or is it all just a jamboree?” he questioned.

Sanusi also highlighted the contradiction of closing schools in states that are already struggling with educational disadvantages. “It has been said that a particular part of the country is educationally disadvantaged, yet they are now telling people to stay at home. If 50 or 100 years ago, I said I was at a disadvantage, why am I still disadvantaged today? What have I done differently to change my situation?”

He further pointed out that Christian parents in affected states have legitimate concerns.

“What about the Christian parents in those states? What happens to their children? They have every right to complain because their kids are being forced to stay home for a fast they are not participating in,” he stated.

Fasting, major pillar in Islam – Don

A professor of Arabic and Islamic Studies at the University of Ibadan, Professor Afis Oladosu, has expressed reservations about the decision of some state governments to close schools during Ramadan, stating that the rationale behind the policy should first be understood before drawing conclusions.

“Fasting is one of the pillars of Islam. Most of the reactions we see or hear regarding this decision are often prejudiced. We need to understand what prompted these governors to shut down schools for Ramadan.

“In Saudi Arabia, as far as I know, schools are not closed simply because pupils who have reached puberty are obligated to fast. Except in extreme situations, such as natural disasters or threats to life, I don’t see this as necessary. However, before we make judgments, we should hear from the governors who made this decision,” Oladosu said.

The scholar expressed concern that the policy is being implemented in a region already struggling with high levels of poverty and educational disadvantage.

“This is happening at a time when multidimensional poverty is a serious issue in that part of Nigeria. The North, as we all know, lags behind in inclusive education, particularly for women and girls,” he noted.

He dismissed claims that the policy is an attempt to impose Sharia law, criticising those who make such arguments as being ignorant or deliberately misinformed. “When people far removed from these areas start reading Sharia into this, they are simply meddling. These are individuals who refuse to be enlightened and enjoy ignorance. They are like bees, prejudiced against Islam. One wonders when we will move past this,” he said.

Oladosu, a former Dean of the Faculty of Arts, explained that Sharia is integral to the life of a practising Muslim. “Sharia, when properly understood, encompasses the totality of a Muslim’s life. My birth was based on Islamic law, and even in death, that will not change.

“For Muslims, there is no running away from it. The problem in this country is that people engage in unnecessary comparisons, judging what others have based on what they themselves lack,” he stated.

He also provided examples of how Islamic teachings influence daily life. “If I want to wear a pair of trousers, Islam instructs me to start with my right leg. If I am taking them off, I begin with my left leg.

“Islam tells me not to walk arrogantly, not to shout, and not to create disorder. These are legislations from the Quran that guide a Muslim’s life,” he explained.

According to him, much of the opposition to Sharia stems from the way Northern politicians have politicised it over the years. “The way some Northern politicians have used Sharia for political gains has contributed to the controversy surrounding it. But those who are truly enlightened understand that Sharia is solely for Muslims. It governs the lives of Muslims, and you cannot wish it away. Muslims will continue to demand it,” he asserted.

Using a metaphor, he likened religious freedom to personal choice. “If I want to dance naked and someone else prefers to stay clothed, I should allow them to make their choice. That is democracy,” he said.

Nothing wrong closing schools for Ramadan – NAFSAT Chief Missioner

The Chief Missioner of Nasrul-Lahi-L-Fatih Society, Onike Morufu Abdul-Azeez, has defended the decision to shut down schools for Ramadan, stating that it does not negatively impact education.

“Anyone who decides to shut down schools so that Muslims can fast properly has not committed any offence. It is a social issue. If a community agrees to close their schools, it does not affect education at all. During Christmas, children are asked to stay home for one or two weeks, even though many of them do not go to church,” Abdul-Azeez said.

Abdul-Azeez

He noted that the annual Christmas holiday often falls within the first or second term of the school year, yet it is widely accepted.

“We all observe it together, and no one complains. My only concern is that Ramadan is not compulsory for everyone; it is strictly for Muslims. If a school is in a state where the governor declares a five-week break, parents have no choice but to comply. If you abide by it, no one will hold it against you,” he stated.

Drawing a comparison, Abdul-Azeez pointed out that the introduction of Saturday as a rest day in Nigeria was influenced by the Seventh-Day Adventist Church, yet it has since become widely accepted. “Saturday was not originally part of our system, but it was introduced because of the Seventh-Day Adventists, and we all adjusted. Why didn’t people object then? But when it comes to Islam, people begin to read all sorts of meanings into it,” he argued.

Islamophobia?

The NASFAT cleric accused critics of double standards, stating that religious bias is at play.

“This is purely Islamophobia. We all work on Fridays. On Saturdays, Christians rest. On Sundays, they rest again. Do we stay at home on Fridays? No, we go to work, yet Muslims have not protested. Christians have two days of rest every week, and some governors are only asking for 30 days for Muslims, yet there is outrage. We should live and let live,” he said.

He dismissed concerns that the establishment of Sharia courts in the South West would lead to impositions on non-Muslims.

“If you are not a Muslim, no Sharia court will divide an inheritance for you. If you are not a Muslim, you will not be married under Islamic law. If you are a traditional worshipper, no one will take you to a Sharia court. It is not for non-Muslims. If people choose to resolve their disputes according to their faith, why not let them?” he argued.