Nigeria

By Maimuna Katuka Aliyu

Maternal mortality, the death of a woman during pregnancy or childbirth, remains a cruel and devastating reality. Despite advancements in medicine, millions of women, especially in low- and middle-income countries, face preventable deaths due to systemic failures and societal neglect.

Why Mothers Die

Several factors contribute to maternal mortality, often worsened by inadequate healthcare infrastructure and socio-economic challenges:

1. Severe Bleeding: Postpartum hemorrhage is the leading cause, especially in areas without skilled birth attendants.

2. Infections: Poor hygiene and lack of proper care lead to life-threatening infections after childbirth.

3. Pre-eclampsia and Eclampsia: High blood pressure during pregnancy causes fatal complications when untreated.

4. Unsafe Abortions: A significant number of deaths stem from unregulated and unsafe abortion practices.

5. Underlying Health Issues: Chronic conditions like malaria, HIV/AIDS, and anemia exacerbate pregnancy risks.

In rural areas, the situation is even grimmer. Women often avoid hospitals due to cultural taboos, ignorance, or financial constraints. Many endure days of labor at home, resorting to harmful traditional concoctions instead of seeking professional care. Poor infrastructure and untrained healthcare providers further complicate the situation, leaving mothers vulnerable to preventable deaths.

When it comes to Post-natal care, there isn’t any attention given to the mother after birth on what she eats and how she feels. Mostly, women undergo pain and tear of different degrees and suffer in pain.

Most women suffering from Eclampsia that are brought to the hospital who don’t go for antenatal care, health officials won’t know exactly what is wrong with them, so if she’s having headache, they either prescribe bordrex or sudrex in a chemist for you to take, if its malaria, they haven’t run any tests on you too confirm, they’ll prescribe paracetamol for you to take. Before you know it, she doesn’t have any blood in her body. Lastly, she’ll be rushed to the hospital breathing heavily, and before you get donors to supply blood to her, it might be too late.

People tend to give birth without control, good health, or good food to eat, which also makes the uterus suffer a lot.

The Four Deadly Delays

Maternal mortality is worsened by four critical delays that often seal a woman’s fate:

1. Delay in Seeking Care: Cultural beliefs, ignorance, and financial struggles hinder timely decisions to seek help.2. Delay in Reaching a Facility: Poor roads, lack of transportation, and distance to hospitals mean many women never make it in time.

3. Delay in Receiving Care: Bureaucratic processes, understaffed hospitals, and unskilled personnel result in deadly delays once women reach healthcare facilities.

4. Delay in Referral: When facilities cannot handle emergencies, referral systems are often inefficient, leading to further loss of life.

Ripple Effects of Maternal Death

The death of a mother devastates families and communities. Children without mothers face a higher risk of malnutrition, poor education, and even death. Economically, families are burdened by healthcare costs and the loss of a primary caregiver.

A Call to Action

Addressing maternal mortality requires collective effort:

1. Healthcare Access: Build well-equipped facilities in rural areas and train more skilled birth attendants.

2. Education: Empower communities with knowledge about maternal health and safe childbirth practices.

3. Family Planning: Provide accessible contraception to prevent unplanned pregnancies and reduce unsafe abortions.

4. Government Intervention: Strengthen healthcare systems, remove financial barriers, and implement maternal health policies.

Last Line

Maternal mortality is more than a health statistic; it is a tragic indictment of societal failure. No woman should die giving life. Tackling the root causes, improving healthcare systems, and fostering awareness can save countless lives. The time to act is now—because every mother matters.

By Abubakar Aminu Ibrahim

Recently, I have been reflecting on public behaviour as I witness it in our local environments—schools, seminars, workshops, and similar gatherings. There is a stark contrast between what I observe here and what I see while watching lectures and discussions in the US, Europe, and other developed regions. The difference is striking, and unfortunately, it does not favour us.

Consider, for example, the simple yet profound act of listening and paying attention. I recently watched a Harvard professor facilitating a mature and highly engaging debate among his students on affirmative action and legacy admissions. What struck me was not only the relevance and depth of the topic but also the respect, composure, and attentiveness of the participants. Each speaker was heard without unnecessary interruption, and ideas were exchanged with mutual understanding—something that even the Nigerian Senate struggles to master.

Now, think about similar gatherings in Nigeria. It’s almost inevitable to hear teachers, speakers, or MCs repeatedly pleading, “Please be quiet!” during lessons or formal sessions. But why is it so hard for us to stay silent? Part of the problem is that many people do not realize that their individual choices matter.

People assume, “My little noise won’t make a difference; others are listening anyway.” But that is precisely the issue. The collective “little noise” from multiple individuals merges into a loud, distracting hum in the hall. If every person makes a conscious decision to remain silent and focused, the entire atmosphere will change. Ironically, those who think they are too insignificant to make an impact often do—but in a negative way. As the saying goes, if you think you are too small to make a difference, try sleeping with a mosquito!

Listening is not just about remaining silent—it is an act of respect and engagement. Your noise doesn’t just disturb serious-minded people around you; it also impacts the speaker’s performance. Non-verbal cues—such as the facial expressions of the audience—are vital to a speaker. A presentation can be either enhanced or ruined by the listeners’ posture, attention, and responsiveness. The energy a speaker receives from the audience directly affects the effectiveness of the session.

Your attention speaks volumes about you. Have you ever noticed how some people form friendships at events without even speaking to one another during the session? Yet, they find themselves drawn together by the positive energy they radiate through their attentiveness. I personally experienced this—I once met a remarkable individual whose rapt attention during a session caught my eye. After the event, I approached him, only to discover that he had also noticed the same attentiveness in me. That silent connection laid the foundation for a lasting friendship. We did not interrupt the session, nor did we disturb others, yet we gained something invaluable.

As a student, recognize that your attention is your most valuable asset. You get the most from your teacher not only by attending class but also by actively listening and fostering an environment where learning can flourish. The saying “attention is not free; it is paid” rings true—you must pay attention to acquire knowledge.

Likewise, as an audience member at any formal gathering, remember that your main purpose is to learn. Learning occurs only when you truly listen. Let us develop the discipline of attentiveness, as it is not only a sign of respect but also a characteristic of highly successful individuals. Public conduct is important, and in this instance, it starts with silence and a receptive ear.

Abubakar wrote from Katsina via abubakarmuhammadaminu21@gmail.com.

By Ibraheem A. Waziri

Last week, the Muslim online community in Northern Nigeria was abuzz with a debate between two prominent scholars: Shaykh Prof. Ibrahim Saeed Ahmad Maqari, Imam of the National Mosque, and Shaykh Prof. Sani Rijiyar Lemo, a well-known teacher and writer. They are discussing hadiths—sayings of the Prophet Muhammad—and their reliability. 

Maqari insists that only Mutawatir hadiths, which are passed down by many narrators, are certain. In contrast, Ahad hadiths, coming from fewer narrators, lack certainty; Da’if hadiths are doubtful; and Maudu’ hadiths are fabricated. Rijiyar Lemo argues that Ahad hadiths with strong chains—like those found in Bukhari or Muslim—are as trustworthy as Mutawatir hadiths, also rejecting both Da’if and Maudu’ hadiths.

This may appear to be a new split in Islam, but it isn’t. It’s an old debate reemerging, reflecting four fundamental ways we think: reason, belief, doubt, and rejection. Maqari and Rijiyar Lemo each adhere to one of four classic Muslim paths. Let’s simplify it to demonstrate that this isn’t a crisis—it’s just part of our nature.

The Scholars’ Stances: Old Roots, Modern Voices

Maqari aligns with the Ash’ari and Maliki approach. He’s cautious: only Mutawatir hadiths, widely shared and undeniable, confirm the Prophet’s words, especially for core beliefs. Ahad might be true but aren’t certain, Da’if are shaky, and Maudu’ are fabrications. His stance is logical, demanding solid proof.

Rijiyar Lemo takes the Athari and Salafi route. He’s straightforward: Ahad hadiths with strong chains are as good as Mutawatir—no need for a crowd if the narrators are reliable. He discards Da’if and Maudu’, trusting the vetting process.

This echoes a thousand years of Muslim thought, split into four theological groups—Mu’tazila, Ash’ari, Maturidi, Athari—and four legal schools—Hanafi, Maliki, Shafi’i, Hanbali. Maqari’s Ash’ari/Maliki; Rijiyar Lemo’s Athari/Salafi. The others linger in the background, forming four ways to see faith.

 The Fourfold Lens: A Universal Impulse

This isn’t just about hadiths—it’s how we view everything, through four lenses:

– Reason: “Prove it—how many narrators? Are they solid?” Maqari’s fans value his logic, insisting on Mutawatir’s wide agreement for certainty over Ahad’s limited sources.

– Belief: “My scholar says it’s true.” Rijiyar Lemo’s supporters trust a single Sahabi’s word if the chain is sound, no extra proof needed—just faith in the process.

– Doubt: “Are we sure? What if it’s wrong?” Questions linger for those unsure about either side.

– Rejection: “This is outdated nonsense.” Some walk away entirely.

Northern Nigeria’s Muslim online space shows all four: some cite Mutawatir facts for Maqari, others trust Rijiyar Lemo’s Salafi roots, a few question both, and some dismiss it outright. These align with the four schools, too. Picture a grid—reason on one side, revelation on the other—yielding four pairs:

– Reason + Reason: Hanafi and Mu’tazila  

  Hanafis use analogy and judgment for rules; Mu’tazila apply logic to beliefs like free will. They’re strict: theology needs Mutawatir or Ahad with three-plus narrators; rules use authenticated Azizi (strong Ahad). Reason leads.

– Reason + Revelation: Maliki and Ash’ari

  Malikis mix reason with Medina’s practices; Ash’aris back faith—like God’s traits—with logic. Maqari fits here: Mutawatir for beliefs, authenticated Ahad for rules like prayer times. Revelation guides reason.

– Revelation + Reason: Shafi’i and Maturidi

 Shafi’is prioritize hadiths and Qur’an, sorted logically; Maturidis use reason within scripture’s bounds. Mutawatir for theology, authenticated Ahad for rules like fasting. Revelation’s first, reason aids.

– Revelation + Revelation: Hanbali and Athari

Hanbalis stick to texts; Atharis take the Qur’an and hadiths as is. Rijiyar Lemo’s here: authentic Mutawatir or Ahad work for both beliefs and rules. Revelation rules.

Maqari’s Ash’ari/Maliki stance demands Mutawatir for certainty; Rijiyar Lemo’s Athari/Salafi view accepts authentic Ahad.

Four Across the Ages

Four isn’t just in this debate—it’s a pattern across time and cultures. In the West, psychologist Carl Jung saw four as a symbol of wholeness, like in mandalas or personality types—thinking, feeling, sensing, and intuiting. Stephen R. Covey’s four quadrants divide tasks by urgency and importance, offering a complete way to manage life. Game theory maps four outcomes—win/win, win/lose, lose/win, lose/lose—covering all possibilities in decisions, much like Karl Popper’s fourfold reasoning tests ideas through trial, error, doubt, and rejection. Four directions—north, south, east, west—guide us; four elements—fire, earth, air, water—once explained the world; four schools shape Islam. Even a Sudanese Sufi song by Abdurrahim Albur’iy, Misr al-Mu’mina, celebrates four in nature and Islamic history:

“We call upon You with the four and the four books,  

And the 114 surahs [Qur’an],  

With the six angels and the four noble ones,  

With our Prophet Muhammad and the four caliphs,  

And the six after them and the four imams,  

And the seven jurists and our four poles,  

The pegs of the earth in the four directions,  

The substitutes and the ten chiefs in four,  

Preserve my three and four limbs,  

And keep our four sides from the resting place,  

Remove the body’s illness in its four temperaments,  

Bless our week until Wednesday (fourth day),  

The ninety days of the year in four,  

And our seven seas and our four rivers,  

We are saved from four and gathered with four.”

Fours—caliphs, books, rivers—tie faith and life together across time.

Philosophy Meets Faith: Why Four?

Why four? It’s simple and complete. Two (yes/no) is too basic, three (yes/maybe/no) lacks balance, and five’s cluttered. Four’s just right: two ways to agree (reason, belief), one to question (doubt), one to reject. Like a square, it’s steady, covering all sides—seen in nature, history, and our debates.

Nothing New Under the Sun

Don’t let Northern Nigeria’s Muslim online space hype fool you—this is old news. Ash’ari scholars like al-Ghazali sought proof, like Maqari; Athari ones like Ibn Taymiyya trusted texts, like Rijiyar Lemo. Mu’tazila favored reason; Maturidi blended it with faith. Four schools, four views—same as today.

It’s loud now because Maqari’s at the National Mosque, and Rijiyar Lemo’s books reach many. People care about the Prophet’s words. But it’s not a new split—just two notes in an old four-part tune.

Takeaway: Embrace the Quartet

Don’t worry about this debate. It’s not Islam breaking—it’s alive, with views fitting four natural slots: Maqari’s logic, Rijiyar Lemo’s trust, plus doubt and rejection. Next time Northern Nigeria’s Muslim online space heats up—over hadiths or anything—spot these four: thinkers, believers, questioners, and naysayers, blending into many combinations. It’s how we work. Maqari and Rijiyar Lemo pick two corners of a square we’ve all been drawing forever. It’s not chaos—it’s our pattern.

By Abdullahi Mukhtar Algasgaini

The House of Representatives has approved four crucial tax reform bills during its session on Thursday in Abuja. 

The bills, which are now awaiting Senate concurrence, include the Nigerian Tax Bill, the Tax Administration Bill, the Revenue Tax Board Bill, and the Nigerian Revenue Service Establishment Bill.

James Abiodun Faleke, Chairman of the House Committee on Finance, highlighted the thorough process that led to the bills’ adoption. Over 80 key stakeholders participated in public hearings, and an eight-day retreat was held to debate the clauses. 

Faleke expressed confidence that the tax reforms would result in widely accepted laws and thanked lawmakers and House leadership for their support.

“We cannot continue using outdated tax laws that no longer meet our business, survival, and revenue needs,” Faleke emphasized, referring to the existing tax laws, some of which date back to 1959.

Deputy Committee Chairman Saidu Abdullahi praised Speaker Tajudeen Abbas for fostering consensus among stakeholders and ensuring that input from all geopolitical zones was considered. 

He added that the recommendations reflect the contributions of various groups and that the final version resulted from extensive consultation.

Ikeagwuonu Ugochinyere, an opposition member, also lauded the reform process, highlighting its transparency and the adjustments made to reflect public interests better. He assured the reforms would expand the tax base, enhance revenue collection, and protect small businesses.

Benson Babajimi, a lawmaker from Lagos, noted that all concerns from various stakeholders, including issues like inheritance tax and VAT, were carefully addressed during the legislative process.

With the House’s approval now secured, the tax reform bills await the Senate’s concurrence.

By Hadiza Abdulkadir

President Bola Ahmed Tinubu has approved the appointment of new ambassadors to represent Nigeria in its foreign missions. This ends an 18-month diplomatic vacuum that began after all ambassadors were recalled in September 2023.

The recall, which impacted both career and non-career ambassadors, was due to funding constraints and a wider restructuring of Nigeria’s diplomatic engagements. However, sources within the presidency confirm that the financial issues have now been resolved, clearing the path for new appointments.

The selection process for the new envoys is already underway, with security agencies conducting background checks on nominees before their formal announcement and confirmation. The move is expected to restore Nigeria’s diplomatic presence globally and strengthen bilateral relations with key partners.

Nigeria currently operates over 100 embassies and high commissions worldwide, and the prolonged absence of ambassadors has raised concerns about the country’s foreign policy direction. Despite these challenges, President Tinubu’s administration has prioritized economic recovery, allocating N302.4 billion ($198.3 million) in the 2025 budget for Nigeria’s foreign missions.

During meetings with foreign leaders, President Tinubu assured that vacancies would be filled soon, recognizing the need for a strong diplomatic corps to advance Nigeria’s global interests. The new appointments are expected to refresh Nigeria’s foreign policy and enhance its influence internationally.

Observers note that the new ambassadors will foster economic partnerships, attract foreign investments, and promoteNigeria’s image abroad. With their deployment approaching, stakeholders are watching how the diplomatic team navigates the global landscape to advance Nigeria’s interests.

By Umar Jahun

As a young graduate emerging from university, I found myself adrift in a sea of uncertainty. Despite my academic achievements, the harsh realities of the job market left me feeling despondent and questioning my future. 

I grew up in a community where there is a glaring gap between the older and younger generations. Despite having somany individuals in positions of power and influence, they lack the willingness to mentor and guide the younger ones. This absence of mentorship has had far-reaching consequences, contributing to the high rate of unemployment among young people in our community.

Although I thought that the presence of numerous individuals from our town in high-ranking positions, both within and outside the state, should theoretically provide us with a wealth of opportunities, the reality is that many of these individuals seem disconnected, leaving us to navigate the challenges of career development and personal growth on our own.

Many young people in our community are struggling to find jobs, despite possessing the necessary qualifications and skills. This leaves them stuck in a cycle of unemployment, uncertainty, and self-doubt.

It was during this tumultuous period that I crossed paths with Kashifu Inuwa Abdullahi, a man whose intervention altered the course of my life. My encounter with him was serendipitous yet transformative.

Kashifu Inuwa Abdullahi, a prominent Nigerian technocrat, currently holds the position of Director-General of the National Information Technology Development Agency (NITDA). With over twenty years of experience in both the public and private sectors, Kashifu has played a key role in advancing Nigeria’s digital transformation.

But then, when DG Kashif Inuwa entered my life, everything changed. His kindness, guidance, and unwavering support not only secured me a job in one of Nigeria’s top agencies, but also instilled in me a sense of purpose and direction.

DG Kashifu’s impact on my life cannot be overstated. At a time when I had lost hope, he saw potential in me that I didn’t even recognize in myself. He took me under his wing and connected me with opportunities I wouldn’t have had access to otherwise. His influence helped shape me into the person I am today.

The job he secured for me was more than just a source of financial stability; it was a springboard for personal growth and development, exposing me to new challenges, skills, and experiences that have been invaluable in shaping my career. 

What I admire most about Kashif Inuwa is his selflessness and generosity. He didn’t have to help me, but he chose to. He invested time, effort, and resources in me. This kindness has left an indelible mark on my life. He is more than just a benefactor; he is a role model, a mentor, and a constant source of inspiration.

Reflecting on DG Kashifu’s transformative impact on my life, I am filled with gratitude and a deep sense of responsibility. I owe him a debt of gratitude that I can never fully repay.

His influence on me has been nothing short of profound. He gave me purpose, direction, and a chance to succeed. I will forever be grateful for his kindness, guidance, and support. Kashifu is a shining example of the impact one person can have on another’s life.

His selflessness, kindness, and dedication have inspired countless people. Unfortunately, individuals like him are rare, and I often think, “I truly wish we had more like him, or someone like him, in our midsts.”

This is not just a fleeting thought; it is a heartfelt desire that stems from the realization that exceptional individuals have the power to transform communities. When someone with a strong sense of social responsibility and a willingness to serve others is present, it can have a ripple effect, inspiring others to follow in their footsteps.

May Allah’s blessings be upon Kashifu Inuwa. I extend my heartfelt wishes for his continued success, growth, and prosperity.

Umar writes from Jigawa State via daddyjahun@gmail.com.

By Anwar Usman

The Nigerian Senate has again summoned all security chiefs to appear before the house next week over the rising insecurity bedeviling the country.

Those summoned include the National Security Adviser, Nuhu Ribadu; Chief of Defence Staff, General Christopher Musa; Chief of Army Staff, General Olufemi Oluyede; Chief of Naval Staff, Vice Admiral Emmanuel Ogalla; and Chief of Air Staff, Air Marshal Hasan Abubakar.

Other security agencies are the Inspector General of Police, Kayode Egbetokun, Director General of National Intelligence Agency, Mohammed Mohammed, and the Director General of Department of State Services Adeola Ajayi.

The president of the Senate Godswill Akpabio, while speaking during Wednesday’s plenary, said the service chiefs were initially invited but could not attend due to scheduling conflicts.

He stated that the rescheduled meeting next week will centered on deliberating on critical security issues inorder to proffer urgent solutions.

The Senate also raised serious concerns over allegations that certain international agencies may be financing the Boko Haram insurgency.

On February 19, security chiefs were summoned to explain allegations that the United States Agency for International Development was linked to funding Boko Haram and other terrorist groups in Nigeria.

The meeting will look into these claims among others, address Nigeria’s broader security challenges, and shape policy responses.

By Ammar M. Rajab

The recent uproar among some Nigerian Christians over the decision by the states of Katsina, Kebbi, and Bauchi to close schools for the holy month of Ramadan serves as yet another reminder of the deep-seated prejudice that certain Christians in Nigeria have toward anything associated with Islam and Muslims. This decision to observe the holiday is neither new nor illegal; it is well within the rights of these states, just as Christian-majority states regularly declare holidays during Christian celebrations.

Let me be clear — the schools are not closing arbitrarily. This decision is part of the officially approved academic calendar and coincides with the globally recognized Islamic holy month. Ramadan is not just about fasting; it is a profoundly spiritual time when Muslims dedicate themselves to prayer, charity, and community service. In a region where the vast majority are Muslims, it is reasonable to make space for religious observance. Why, then, does this simple act provoke such unnecessary outrage from some Christian voices?

This hypocrisy becomes even more pronounced when one considers that Christian-majority states have done the same, if not more. Just a few months ago, in December 2024, the Governor of Benue State, Hyacinth Alia, declared a two-week holiday for civil servants to celebrate Christmas and New Year. Nobody raised an eyebrow. This is not unusual.

Cross River State has also been declaring extended holidays for Christmas and the famous Calabar Carnival since 2004. These are Christian holidays observed in Christian-majority states, and nobody labels it religious bigotry. But when Muslim states exercise the same right, it suddenly becomes a national scandal. Why the double standard?

This selective outrage reflects the deep-seated bigotry that some Nigerian Christians have toward Muslims. Any policy, tradition, or cultural expression associated with Islam is instantly deemed backward, oppressive, or indicative of religious dominance. In contrast, similar practices from Christian communities are regarded as cultural pride and religious freedom. Why this hypocrisy? Why the persistent anger whenever Muslim states make decisions that align with their people’s beliefs? What exactly is the issue?

Enough is enough. Nigerian Muslims are not second-class citizens. The constitution guarantees freedom of religion and allows states to make decisions that reflect their people’s cultural and religious identities. If Christian states can observe Christian holidays without controversy, then Muslim states can observe Islamic holidays without needing to apologize to anyone. No group has a monopoly on public holidays, religious expression, or cultural identity.

It’s time for Nigerian Christians who participate in this unnecessary provocation to cease this religious bigotry. Live and let live. Respect the rights of others just as you expect your own rights to be respected. Nigeria is a multi-religious, multi-ethnic country, and it can only thrive when we all honour each other’s beliefs and traditions.

If you can celebrate Christmas and Easter with state-backed holidays in Benue, Cross River, and many other Christian-majority states, then Muslims can celebrate Ramadan in their own way as well. Anything less is not just hypocrisy—it’s outright bigotry. And it’s time for all of us to say: enough is enough.

Ammar M. Rajab wrote from Kaduna, Nigeria.

By Uzair Adam

The Kebbi State Government has confirmed the death of 26 people following a suspected outbreak of cerebrospinal meningitis in three local government areas—Aliero, Gwandu, and Jega.

Addressing journalists in Birnin Kebbi on Tuesday, the Commissioner for Health, Alhaji Musa Ismaila, said the outbreak had led to an unusual rise in cases, with symptoms including fever, severe headache, neck stiffness, stomach pain, vomiting, diarrhea, and sensitivity to light.

“In week seven, we recorded a surge in cases, prompting investigations. A total of 248 suspected cases were identified, and 11 samples were sent to the National Reference Laboratory in Abuja for confirmation. While two samples—one from Jega and another from Gwandu—tested negative, results for nine others are still pending,” he said.

The commissioner provided a breakdown of fatalities, stating that Gwandu recorded 15 deaths, Jega had six, Aliero reported four, while one person died in Argungu.

He further disclosed that advocacy efforts had been carried out in collaboration with the World Health Organization (WHO), Médecins Sans Frontières (MSF), and the United Nations International Children’s Emergency Fund (UNICEF).

To contain the outbreak, the state government has allocated N30 million for the purchase of drugs and other medical supplies. Isolation centers have been set up in the affected areas, and essential medical commodities have been distributed to support treatment efforts.

Ismaila urged the public to adhere to health guidelines and report any suspected cases to the nearest health facility for prompt intervention.

By Sabiu Abdullahi

The Minister of State for Education, Suwaiba Ahmad, has called on the governments of Bauchi, Katsina, Kebbi, and Kano states to reconsider their decision to close public schools during Ramadan.

She stated that no Muslim-majority nation follows such a practice.

Speaking on Channels Television’s Political Paradigm, Ahmad emphasized that even in countries where Islam is the dominant religion, schools remain open during the fasting period.

“In each state, the education system is under the state level, and they have the right to make decisions. However, we can only engage them and present our position on the matter,” she said.

She further argued that Islamic teachings do not require schools to be closed for fasting.

“Even in countries recognized as Muslim nations, like Saudi Arabia, schools remain open during Ramadan. There is nowhere it is written that you must shut down schools because of fasting,” she stressed.

To support her argument, she referenced Islamic history.

“The Prophet (S.A.W) even went to war during Ramadan, so it is not something that should hinder education,” she noted.

Ahmad expressed concern over the academic time lost due to the closures.

She also revealed that the Federal Ministry of Education is engaging with the affected states to address the issue.

“What about the period that will be lost? This is something we are looking into as we continue discussions with the state governments,” she said.

The decision to close schools for Ramadan has sparked debates among education stakeholders.

Some argue that it is unnecessary, especially in regions already struggling with high levels of poverty and illiteracy.

The Christian Association of Nigeria (CAN) has criticized the move, describing it as discriminatory and a violation of the rights of non-Muslim students in the affected states.

Similarly, the National Association of Nigerian Students (NANS), through its National Public Relations Officer, Samson Adeyemi, has condemned the decision, calling it an infringement on students’ right to uninterrupted education.

However, the Supreme Council for Shariah in Nigeria (SCSN) has defended the action taken by some northern state governments.