Rejoinder: Religious Equity in Nigeria—A Call for Consistency and Fairness

By Muhammad Bukar Abbas Ammar M. Rajab’s piece, Hey Nigerian Christians – Enough with the Bigotry , presents a compelling argument about th...

By Muhammad Bukar Abbas

Ammar M. Rajab’s piece, Hey Nigerian Christians – Enough with the Bigotry, presents a compelling argument about the double standards that often characterise religious discourse in Nigeria. The controversy surrounding the closure of schools in Katsina, Kebbi, Kano and Bauchi states for Ramadan is just one of many instances where policies benefiting Muslims are met with resistance, while similar policies favouring Christians are widely accepted without question. This rejoinder aims to further substantiate Rajab’s argument with additional examples and a more comprehensive analysis of religious equity in Nigeria.

A fundamental point that critics of Ramadan school closures fail to acknowledge is that Christian-majority states in Nigeria frequently declare extended public holidays for Christian festivities. For instance: In Benue State, Governor Hyacinth Alia declared a two-week holiday for civil servants during Christmas and New Year in December 2024. This move, similar in intent to the Ramadan closure, was largely uncontroversial. Cross River State has institutionalised an extended Christmas and Calabar Carnival holiday since 2004, which affects both public and private institutions, including schools. Anambra State, under past administrations, has often granted long Christmas and Easter breaks for schools, particularly those with Christian affiliations.

These instances underscore the fact that religiously motivated holidays are not new in Nigeria, nor are they exclusive to any one faith. The selective backlash against Muslim-majority states for practicing the same rights enjoyed by Christian-majority states exposes a deep-rooted bias that needs to be addressed.

Nigeria’s federal structure accommodates the religious and cultural realities of different regions, allowing states some autonomy in policy decisions, including school calendars and public holidays. This is not a new development:

Lagos State, despite its religious diversity, has historically observed both Christian and Muslim public holidays, including Eid al-Fitr, Eid al-Adha, Good Friday, and Christmas. Osun State, under former Governor Rauf Aregbesola, implemented a balanced holiday schedule recognising both Christian and Islamic festivals, ensuring no religious group felt marginalised. Federal public holidays also reflect this balance, with days officially designated for both Muslim and Christian celebrations. If these precedents exist without causing division, why does the closure of schools for Ramadan spark such controversy? The answer lies not in the policy itself but in the entrenched biases that certain groups harbor against Islamic expressions in public spaces.

The backlash against Ramadan holidays is symptomatic of a larger issue—an inherent discomfort with Islamic traditions shaping public policy. This is part of a broader pattern where Islamic practices are scrutinised and labelled as oppressive or regressive, while Christian traditions are seamlessly woven into the national fabric without contest.

When church services are aired on national television on Sundays, it is considered normal, yet the call to prayer (Adhan) is often criticised as noise pollution. When Christian holidays result in the closure of businesses or government offices, it is celebrated as a time of festivity, but when the same is done for Islamic holidays, it is seen as an inconvenience. 

The wearing of religious attire, such as the hijab, in public institutions often triggers controversy, while nuns and clergy members wear their religious garb freely without resistance. These double standards reflect a subconscious bias that many Nigerians may not even realise they hold. Yet, they contribute to an environment where Muslims must constantly defend their right to religious expression, while Christian traditions are accepted without question.

Nigeria’s strength lies in its diversity. If we are to move forward as a truly united nation, we must cultivate a culture of fairness and mutual respect. The principle of religious equity should guide national discourse, ensuring that all faiths receive equal treatment under the law and public policy.

To achieve this:

1. If Christian-majority states can take time off for Christmas and Easter, then Muslim-majority states should have the same right for Ramadan and Eid.
2. Public commentators and religious leaders must refrain from framing religious policies in a divisive manner.
3.  Encouraging discussions between Christian and Muslim communities can help dispel misconceptions and foster understanding.
4. Nigerian states have different religious demographics. Policies that reflect the majority religion in a state should not be viewed as discriminatory but as a recognition of cultural realities.

Rajab’s argument is valid and necessary in today’s Nigeria. The selective outrage over Ramadan school closures is not about policy—it is about perception. Until all religious groups recognise their biases and commit to a culture of fairness, these conflicts will persist. 

Muslims are not seeking special treatment; they are asking for the same respect and recognition that Christians have long enjoyed. If Nigeria is truly a multi-religious nation, then it is time to embrace policies that reflect that reality—without bias, without prejudice, and without unnecessary controversy.