The Christian Association of Nigeria (CAN) and Islamic clerics have expressed concerns over the scheduling of the 2027 presidential and National Assembly elections on February 20, which coincides with the holy month of Ramadan and the Christian observance of Lent fasting, prompting differing opinions among stakeholders.
Lent has never stopped Christians from voting – Atori
The Media Aide to the Niger State Chairman of the Christian Association of Nigeria, CAN, Daniel Atori, said the Lenten fasting period has never stopped Christians from participating in elections in Nigeria.
Speaking on the controversy surrounding the proposed February 2027 general elections, which may coincide with both Ramadan and Lent, Atori said Christians remain committed to their civic responsibilities regardless of the fasting season.
“Whether Christians or not, we are first Nigerians,” he said in an exclusive interview.
“The spiritual exercise does not stop us from participating in elections or exercising our civic responsibilities.”
He noted that holding elections during Lent is not new in Nigeria’s democratic history.
He stressed that Christians have always turned out to vote even when elections fell within the 40-day fasting period.
“This is not the first time elections are held during the Lent period, Nigeria’s elections have been held across several electoral cycles since we returned to democratic rule in 1999.”
He pointed out that in the 2023 general elections, Ash Wednesday fell on February 22, 2023, while the Presidential and National Assembly elections were conducted on February 25, just three days after Lent began.
“The Governorship and State House of Assembly elections were held on March 18, 2023, right in the middle of the Lenten period,” he added.
He also recalled that in 2019, Lent began on March 6, and the gubernatorial elections were held on March 9, which was the first Saturday of Lent.
Going further back, Atori said the 1999 general elections were also conducted during Lent.
“Lent began on February 17, 1999, and the presidential election was held on February 27, 1999 during the Lenten season,” he said.
According to him, Christians participated fully in those elections.
“I can tell you that Christians participated; or was there a time Christians said they won’t participate?” he asked.
On whether elections during Lent could discourage Christian participation, Atori answered firmly: “No, not at all.”
He also dismissed suggestions that Christians are restricted from engaging in civic activities during fasting.
“Christians are not restricted from participating in civic activities during fasting. During fasting periods, do you say you won’t go to the office, work or do your daily business?”
Advising the Independent National Electoral Commission (INEC), Atori urged the electoral body to be guided by constitutional provisions rather than religious sentiments.
“My advice to INEC would be to do what is constitutionally right. What is good for the goose is good for the gander.”
Voting during fasting not forbidden, timing may affect energy – El Mu’azzam
An Islamic cleric in Kaduna and Founder of the El-Mu’azzam Foundation, Ibrahim El Mu’azzam, has said that holding elections during Ramadan is not religiously wrong, but may present some practical concerns for Muslim voters.
Speaking in an exclusive interview, El Mu’azzam explained that Ramadan is a sacred month devoted to fasting, prayer and spiritual reflection, which could naturally affect the energy level of Muslims during the day.
“Holding elections during Ramadan is not inherently wrong, but it presents practical concerns. Ramadan is a sacred month dedicated to fasting, prayer and spiritual reflection.”
According to him, because Muslims abstain from food and water from dawn to sunset, many may feel physically weak during the day and more focused on religious obligations.
“Muslims are often physically weaker during the day and mentally focused on religious duties,” he stated.
“While elections can still hold, the timing may affect the overall energy and engagement typically seen during electoral activities.”
However, the cleric dismissed fears that elections during Ramadan would significantly reduce Muslim participation.
“It is unlikely to significantly reduce participation. Muslims will still come out to vote, but the level of enthusiasm, mobilization and sustained presence at polling units may be lower than usual.”
He added that any possible reduction in turnout would not be deliberate.
“If there is any decline, it would likely be minimal. Muslims understand the importance of leadership and governance. However, fasting may reduce physical stamina for long hours at polling units, monitoring processes, or engaging in electoral activities. So, turnout may slightly drop, but not predominantly or drastically.
“The reduction, if any, would likely be slight and related to fatigue and religious commitments rather than deliberate disengagement,” El Mu’azzam explained.
On whether Islam prohibits voting during Ramadan, the cleric was clear that there is no religious restriction.
“No. Islamic teachings do not prohibit voting during Ramadan or while fasting. There is no religious ruling that forbids civic participation during this period,” he said.
He stressed that leadership plays a crucial role in the welfare and security of citizens, including Muslims.
“Choosing good leadership is important because leadership affects security, welfare and the environment in which Muslims practice their religion,” he noted.
“In some cases, civic responsibility such as voting can take priority over non-obligatory acts of worship due to its broader societal impact.”
He strongly encouraged Muslims to participate in elections regardless of the timing.
“Yes, I would strongly advise Muslims to vote under any circumstance. Leadership determines the conditions under which religious life is practiced, including security, welfare and freedom of worship. Participating in elections is therefore fundamental.”
Advising the Independent National Electoral Commission (INEC), the cleric called for consultation and dialogue before finalizing election dates that may coincide with Ramadan.
“I would advise consultation with major Islamic bodies such as Jama’atu Nasril Islam and respected scholars before finalizing decisions,” he said.
According to him, since Ramadan lasts only one month within a year-long electoral calendar, careful consideration and engagement with religious stakeholders would promote inclusiveness.
“Dialogue and careful consideration could help ensure inclusiveness, balance and wider acceptance of the election timetable,” El Mu’azzam added.
Religion not legal ground to shift 2027 polls – Lawyer
A legal practitioner in Jigawa State, Barrister Usman Yau, has said that Religion is not a legal ground for shifting the 2027 general elections already fixed by the Independent National Electoral Commission (INEC) for February 20, 2027.
Speaking in an exclusive interview, Yau explained that under the Electoral Act 2022, INEC is the constitutional body responsible for fixing election dates.
“Under the Electoral Act 2022, the Constitution mandated INEC as the body responsible for fixing elections. The law says the commission should not later than 360 days disclose the date for election. INEC has complied because it fixed the election for 20 February 2027,” he said.
He noted that unlike electoral bodies during the Second Republic, such as the former Federal Electoral Commission (FEDECO) and the National Electoral Commission (NEC), the present INEC is fully independent.
“During the Second Republic, there was FEDECO and later NEC. Those commissions did not have the kind of independence INEC has today. They were influenced by the government in power at the time. But with the amendment of the 1999 Constitution, INEC was established as an independent commission on its own,” he stated.
According to him, INEC has administrative and financial autonomy, including the power to fix and, where necessary, shift election dates without waiting for approval from the President or the National Assembly.
“INEC does not need to wait for the President or the National Assembly to shift an election. The Constitution has empowered them to do so, and this has been done several times,” he said.
He cited the 2015 general elections as an example.
“In 2015, the election was supposed to hold in February, but the then National Security Adviser said there was no adequate security in the country. Based on that advice, the election was shifted by almost six weeks,” Yau explained.
However, he stressed that religion is not one of the grounds listed in Section 28 of the Electoral Act for postponing an election.
“Honestly, religion cannot legally justify the shifting of an election timetable because religion is not among the circumstances provided under Section 28 of the Electoral Act,” he said.
He explained that the law provides specific conditions under which elections can be postponed.
“Section 28 talks about situations where an election cannot hold on that day, for instance natural calamity like flooding, tsunami, fire, disease outbreak and similar emergencies. Another reason is if INEC fears there may be violence in some states or constituencies. These are the kinds of circumstances provided in the law. Religion is not one of them,” he added.
He expressed concerns that conducting elections during Ramadan could lead to low voter turnout, especially among women and election officials who would be fasting.
Yau acknowledged the social implications but maintained that the legal position remains clear.
“If the election is held during Ramadan, there may be low turnout. Those guiding the process, those escorting ballot boxes, may not have the energy because they are fasting. Women may also not participate fully. That could affect participation,” he said.
He referred to Section 14(1) of the 1999 Constitution, which states that Nigeria shall be a state based on the principles of democracy and social justice.
“When you look at the phrase ‘social justice,’ it includes participation of the people in deciding who leads them, in voting for President, Vice President, Governors and others. There should be equal opportunity for all Nigerians to participate,” he explained.
He said if holding elections during Ramadan leads to low participation, especially among certain groups, it could raise moral concerns about inclusiveness. However, he clarified that Chapter Two of the Constitution, where Section 14 is located, is not enforceable in court.
“Even if you argue that Section 14 has been breached, you cannot go to court to enforce it because Chapter Two of the Constitution is not justiciable,” he noted.
Yau also emphasized that Nigeria is a secular state and cannot adopt any religion as a state religion.
“The Federal Government cannot accept any religion as a state religion. That is what secularity is about. Nigeria cannot adopt Islam or Christianity as a state religion. Everyone is free to practice any religion. So shifting election because of Ramadan will not be about Section 10 of the Constitution but could be because of social justice,” he said.
When asked whether Nigeria had ever shifted elections due to religion, he responded in the affirmative, citing the 2003 general elections.
Yes, in 2003, the governorship and State House of Assembly elections were initially slated for 19 April 2003, which was around the Easter period. After complaints from the Christian Association of Nigeria, the election was adjusted,” he said.
He, however, maintained that legally, INEC has the power to fix elections within the timeframe allowed by law.
“According to the law, INEC has the right to hold elections not later than 60 days before the expiration of the term of office of the incumbent leader,” he added.
Also, speaking, Zulaihat Danjuma, a resident in Kano criticised INEC over its decision to schedule Nigeria’s 2027 presidential election for February 20, just days after the commencement of Ramadan on February.
She described the move as a sign of cultural insensitivity and poor stakeholder engagement.
According to her, in a pluralistic country like Nigeria, fixing such a critical national event without considering religious observances risks exclusion and fuels mistrust.
“This action risks disenfranchising Muslim voters, who will be fasting and less likely to travel or stand in long queues,” she said.
Danjuma further stated that a national body like INEC shouldn’t be this clueless.
She also raised concerns about INEC officials and NYSC ad-hoc staff who are practising Muslims and would be fasting during the period.
“They will struggle to function without food or water from dawn till sunset, under the scorching sun and extreme heat. Nigerian elections are already tedious on normal days. This adds unnecessary strain and risks compromising the process,” she said.
“This is bad, It’s simply not worth it.”
The Independent National Electoral Commission (INEC) on Friday announced February 20, 2027, as the date for the presidential and National Assembly elections, with governorship and State Houses of Assembly polls scheduled for March 6, 2027.
The announcement caused public reactions, with some stakeholders expressing concern that the presidential election date falls within the holy month of Ramadan.
Among those who raised concerns are former Vice President Atiku Abubakar and the African Democratic Congress (ADC), who argued that the timing could affect voter participation.
In response, INEC, through a statement by its National Commissioner and Chairman of the Information and Voter Education Committee, Mohammed Kudu Haruna, acknowledged the concerns and said the commission is sensitive to issues that may affect participation.
It stated that while the timetable was drawn in strict compliance with the 1999 Constitution (as amended), the Electoral Act 2022 and its guidelines, it is undertaking consultations and may, where necessary, seek legislative intervention to address legitimate concerns, while ensuring that any adjustment remains within constitutional and legal limits.
INEC reaffirmed its commitment to transparency, inclusivity, and the credible conduct of the 2027 general elections, promising to keep the public informed of any changes.