Muslim–Muslim ticket

Politics of Nigeria
Constitution Human rights
Government President (list) Bola Tinubu Vice President Kashim Shettima Cabinet Federal Parastatals
Legislature National Assembly of Nigeria Senate President Godswill Akpabio (APC) Deputy President Barau Jibrin (APC) (List of members of the Senate) House of Representatives Speaker Tajudeen Abbas (APC) Deputy Speaker Benjamin Kalu (APC) (List of members of the House) State delegations Abia Adamawa Akwa Ibom Anambra Bauchi Bayelsa Benue Borno Cross River Delta Ebonyi Edo Ekiti Enugu Gombe Imo Jigawa Kaduna Kano Katsina Kebbi Kogi Kwara Lagos Nasarawa Niger Ogun Ondo Osun Oyo Plateau Rivers Sokoto Taraba Yobe Zamfara FCT
Judiciary Supreme Court
Subdivisions States State governors Local Government Areas
Elections Recent elections Parliamentary:2015 2019 2023 Political parties
Foreign relations Ministry of Foreign Affairs Minister: Yusuf Tuggar Diplomatic missions of / in Nigeria Nationality law Passport Visa requirements Visa policy
Nigeria portal Other countries
v t e

The Muslim–Muslim ticket is a term used to describe the Nigerian political arrangement where both the presidential and vice-presidential candidates of a major party are Muslims. Such political tickets are a distinctive and controversial issue in the politics of Nigeria, a country with a roughly equal population of Muslims and Christians, and a history of ethno-religious conflicts. Muslim–Muslim tickets have been seen by some as threats to the country's religious harmony, and by others as progressive moves that transcend religious sentiments and focuses on competence and merit.

Nigeria is roughly divided between its predominantly Muslim northern regions and largely Christian southern regions. The tensions arising from this division have occasionally led political parties to adopt the Muslim–Muslim ticket as a strategic move in key elections, often causing significant controversy. The outcomes of such elections often had far-reaching consequences for Nigeria, as they were perceived as either consolidating Muslim dominance or fostering inclusivity. The concept of Muslim-Muslim tickets continues to receive scrutiny in political discourse.

The concept of a Muslim–Muslim ticket has historical roots in Nigerian politics, intertwined with the nation's complex socio-political history and the interplay of religious and regional dynamics. Nigeria's path to nationhood began during the colonial era, marked by the amalgamation of the Northern and Southern Protectorates in 1914, which brought together regions with distinct religious majorities and set the stage for future political discourse.^[1][2]

Following independence in 1960, Nigeria experienced political instability, military coups, and ethnic tensions, culminating in the Nigerian Civil War from 1967 to 1970. The First Republic of Nigeria, from 1963 to 1966, saw the emergence of the Muslim–Muslim ticket as a political strategy, notably during the 1964 election in the Western Region. This period of political turbulence highlighted the enduring influence of religious and regional identities in Nigerian politics.^[3][4]

The return to civilian rule in 1979 brought new dynamics to the political landscape, with several elections featuring Muslim–Muslim tickets, sparking debates about national unity and representation. The 1979 presidential election saw the National Party of Nigeria (NPN) fielding Shehu Shagari, a Muslim from the north, with Alex Ekwueme, a Christian from the south, as his running mate, reflecting the ongoing discussions about religious and regional balance in politics.^[5]

The 1993 presidential election became a landmark event, with Moshood Abiola, a Muslim from the southwest, and his running mate, Baba Gana Kingibe, also a Muslim, winning the election, which was later annulled, leading to significant political unrest. The 2023 election, with Bola Tinubu and Kashim Shettima, both Muslims, winning amidst controversy, further underscored the persistent debate over religious representation in Nigerian politics.^[6][7]

Throughout the years, the Muslim–Muslim ticket has remained a contentious issue, with arguments focusing on the candidates' governance capabilities versus the potential impact on religious harmony and the nation's diverse socio-political fabric.^[8][9]

The adoption of the Muslim–Muslim ticket in Nigerian politics has consistently stirred controversy and carried significant implications for the nation's socio-political landscape.^[10] This contentious practice often revolves around the delicate balance of religious representation, regional dynamics, and political manoeuvring, sparking debates and concerns.^[11] One persistent controversy is rooted in religious tensions and perceptions of favouritism. Critics argue that such tickets can deepen religious divides, creating the perception that one religious group is favoured over the other.^[12] The Muslim–Muslim ticket often intersects with regional politics and power dynamics.^[13] The choice of presidential candidates can be influenced by the need to secure votes in specific regions. For instance, in the 2011 election, President Goodluck Jonathan's selection of Namadi Sambo as his running mate was seen as a strategy to appeal to the northern regions and maintain regional balance.^[14]

Political parties in Nigeria strategically deploy the Muslim–Muslim ticket to gain electoral advantages. The controversy arises when this strategy appears to prioritise political calculations over inclusivity. The use of the Muslim–Muslim ticket can influence public perception and trust in the political process. Scepticism often arises when voters question the sincerity of political parties in promoting unity and inclusivity.^[15]

At its core, the controversy surrounding the Muslim–Muslim ticket revolves around its potential to challenge Nigeria's national unity. The nation's diversity is its strength, but the persistent use of such tickets can strain the delicate fabric of unity.^[17] Legal disputes over Muslim–Muslim tickets, such as those following the 2007 presidential election, underscore the contentious nature of such tickets in Nigeria's electoral politics.^[18][19]

The media plays a crucial role in shaping public discourse around the Muslim–Muslim ticket. In the aftermath of the 2015 election, Nigerian newspapers featured diverse opinions on the implications of the ticket for the nation's political landscape.^[15] Civil society organisations have been actively engaged in advocating for transparency and inclusivity in Nigerian politics. They have organised forums and campaigns to promote national unity and discourage divisive electoral strategies.^[20] The Civil Society Coalition for Inclusive Governance, for instance, has called for greater inclusivity in the electoral process.^[21][22]

The Muslim–Muslim ticket has garnered international scrutiny, with entities like the European Union highlighting the need for elections in Nigeria to be credible and inclusive to maintain the country's stability and global standing.^[23][24] The recurring debates over the Muslim–Muslim ticket have led to calls for electoral reforms in Nigeria. Advocates argue that reforms should address issues of candidate selection, party politics, and campaign regulations to promote inclusivity.^[25] The National Electoral Reform Committee (NERC) has actively explored such reforms.^[26]

Young activists and civic organisations have increasingly played a role in addressing the controversies associated with the Muslim–Muslim ticket. Youth-led initiatives have sought to promote a more inclusive and united Nigeria through advocacy and awareness campaigns.^[27] The Nigerian judiciary has been instrumental in adjudicating electoral disputes arising from the adoption of Muslim–Muslim tickets.^[28] Court decisions have sometimes shaped the trajectory of Nigerian politics, emphasising the importance of an independent and fair judiciary.^[29]

• Issues in the 2023 Nigerian presidential election#Religious identity
• 2023 Nigerian presidential election
• 1993 Nigerian presidential election