Secularism in Nigeria

Last updated November 28, 2023

Secularism in Nigeria is a legal and constitutional principle that states that the government of Nigeria and its states shall not adopt any religion as state religion,^[1] and that every person shall have the right to freedom of thought, conscience and religion.^[1] Secularism in Nigeria is derived from the Constitution of Nigeria, which is the supreme law of the country.^[2] Secularism in Nigeria aims to ensure and protect the religious diversity and freedom of all citizens, regardless of their faith or belief.^[3]

History

Pre-colonial era

Before the colonial era, Nigeria was inhabited by various ethnic groups,^[4] each with its own culture, language, and religion.^[5] Some of the major ethnic groups include the Hausa, Igbo, Yoruba, Fulani, Kanuri, Ijaw, Tiv, and Edo.^[4] The religions practised by these groups include Islam, Christianity, and various forms of Traditional African religions.^[6] Islam was introduced to northern Nigeria by Arab traders and missionaries in the 11th century, and became the dominant religion of the Hausa, Fulani, and Kanuri peoples.^[7] Christianity was brought to southern Nigeria by European missionaries in the 15th century, and spread among the Igbo, Yoruba, Edo, and other peoples.^[8] Traditional African religions were indigenous to Nigeria, and involved the worship of various gods, spirits, ancestors, and natural forces.^[9]

The pre-colonial era was characterized by a high degree of religious diversity and tolerance among the different ethnic groups.^[10] There was no concept of a state religion or a secular state in pre-colonial Nigeria.^[3] Religion was mainly a personal matter, and each group had its own religious institutions and authorities.^[3] There were also cases of inter-religious dialogue and cooperation among Muslims, Christians, and traditionalists.^[11] For example, some Muslim rulers employed Christian advisers and diplomats, while some Christian kings adopted Islamic titles and practices.^[12] Some traditional rulers also patronized both Islamic and Christian schools and scholars.^[12]

Colonial era

The colonial era began in the late 19th century, when Britain established its control over Nigeria through treaties, wars, and annexations.^[13] Britain divided Nigeria into two protectorates: the Northern Protectorate and the Southern Protectorate.^[14] The Northern Protectorate was predominantly Muslim, while the Southern Protectorate was predominantly Christian and traditionalist.^[14] Britain adopted a policy of indirect rule in Nigeria, which meant that it governed through local rulers who were loyal to the British crown.^[15] Britain also introduced its own legal system, education system, and administration system, which were based on Western values and norms.^[13] These systems often conflicted with the existing religious and cultural systems of the Nigerians, and caused resentment and resistance among the people.^[13]

The colonial era also witnessed the emergence of nationalism and anti-colonial movements in Nigeria, which sought to end British rule and achieve independence.^[16] Some of these movements were based on ethnic or regional identities, while others were based on religious or ideological affiliations.^[16] Some of the prominent nationalist leaders include Nnamdi Azikiwe, Obafemi Awolowo, Ahmadu Bello, Abubakar Tafawa Balewa, and Herbert Macaulay.^[17] These leaders had different visions for the future of Nigeria, and often disagreed on the role of religion in politics and society.^[17] Some of them advocated for a secular state, while others advocated for a state based on Islamic or Christian principles.^[17]^[16]

Post-colonial era

Nigeria gained its independence from Britain on 1 October 1960, and became a federal republic on 1 October 1963.^[18] The post-colonial era has been marked by political instability, military coups, civil war, ethnic conflicts, religious violence, corruption, and economic crises.^[18] Nigeria has also experienced several constitutional changes, which have affected the status and interpretation of secularism in the country.^[3] The first constitution of Nigeria was adopted in 1960, and was based on the Westminster model of parliamentary democracy.^[19] The constitution declared Nigeria to be a sovereign state, but did not explicitly mention secularism or state religion.^[19] However, it guaranteed the right to freedom of religion and conscience for all citizens, and prohibited discrimination on grounds of religion.^[19] The constitution also provided for the establishment of Sharia courts of appeal in the Northern Region, which had jurisdiction over matters of Islamic personal law.^[20]

The second constitution of Nigeria was adopted in 1963 and was largely similar to the first constitution.^[21] The only major difference was that it proclaimed Nigeria to be a republic, and replaced the British monarch with a Nigerian president as the head of state.^[21] The constitution also retained the provisions on religious freedom, non-discrimination, and Sharia courts of appeal.^[21]

The third constitution of Nigeria was adopted in 1979, after a period of military rule that lasted from 1966 to 1979.^[22] The constitution introduced a presidential system of government, with a bicameral legislature and an independent judiciary.^[22] The constitution also explicitly stated that Nigeria is a secular state, and that no government or state shall adopt any religion as state religion.^[22] The constitution also reaffirmed the right to freedom of religion and conscience for all citizens, and prohibited discrimination on grounds of religion.^[22] The constitution also expanded the scope of Sharia courts of appeal to cover all states that desired them, and gave them jurisdiction over civil proceedings involving questions of Islamic law.^[22]

The fourth constitution of Nigeria was adopted in 1989, after another period of military rule that lasted from 1983 to 1993.^[23] The constitution was similar to the third constitution in terms of its structure and content.^[23] However, it added some provisions that were aimed at promoting national unity and integration among the diverse ethnic and religious groups in Nigeria.^[23] For example, it required that every political party must reflect the federal character of Nigeria in its membership and leadership,^[24] and that every candidate for election must have support from at least two-thirds of the states in Nigeria.^[24]

The fifth and current constitution of Nigeria was adopted in 1999, after yet another period of military rule that lasted from 1993 to 1999.^[25] The constitution is largely based on the third and fourth constitutions, with some amendments and modifications.^[26] At chapter one article ten, the constitution reaffirms that Nigeria is a secular state, and that no government or state shall adopt any religion as state religion.^[2] The constitution also reiterates the right to freedom of religion and conscience for all citizens and prohibits discrimination on grounds of religion.^[25] The constitution also maintains the provision for Sharia courts of appeal in states that desire them but limits their jurisdiction to matters relating to Islamic personal law.^[25]

Challenges

Secularism in Nigeria faces many challenges from various sources and factors, such as:

Religious diversity

Nigeria is a highly religious country, with about 51.1% of its population being Muslim, 46.9% being Christian, and 2% being traditionalist or adherent of other faiths according to an estimate by Pew Research Center.^[27] The religious diversity in Nigeria reflects the ethnic diversity in the country, as different ethnic groups tend to follow different religions.^[28] For example, most Hausa-Fulani are Muslim, most Igbo are Christian, most Yoruba are either Muslim or Christian, etc.^[29] The religious diversity in Nigeria poses a challenge for secularism, as different religious groups have different interests, demands, and expectations from the state.^[30] Some religious groups may seek more recognition, representation, or protection from the state than others.^[30] Some religious groups may also seek to influence or control the state's policies or laws according to their religious doctrines or values.^[30]

Religious intolerance

Nigeria has witnessed many cases of religious intolerance and violence among its various religious groups over the years.^[31] According to a report by the International Society for Civil Liberties and Rule of Law, over 50,000 Christians have been killed by Islamist extremists in Nigeria since 2009.^[32]^[33] The report also states that more than 100,000 Christians have been displaced and over 1,000 churches have been destroyed or closed down.^[32]^[34] Some of the perpetrators of these attacks include the militant Islamist group Boko Haram, which aims to establish an Islamic state in Nigeria, and the Fulani herdsmen, who often clash with Christian farmers over land and resources.^[35]

On the other hand, Muslims in Nigeria have also faced discrimination and violence from some Christian groups, especially in the southern and central regions of the country.^[36] For example, in June 2022, dozens of worshippers were killed in a Catholic church in Ondo state by a militant group linked to the Islamic State network.^[37]^[38] The attack was believed to be a retaliation for the killing of Muslims by Christian vigilantes in the same state a few days earlier.^[39]^[40] Similarly, in April 2012, gunmen killed at least 15 people in a university theatre being used by Christian worshippers in the northern city of Kano.^[41]^[42] The attack was claimed by Boko Haram, which accused the Christians of provoking them by holding services on their land.^[42]

The causes of religious intolerance and violence in Nigeria are complex and multifaceted. Some of the factors that contribute to the problem include:

Historical grievances: Some religious groups harbor resentment and mistrust towards other groups based on historical events, such as the colonial era, the civil war, and the Sharia crisis.^[31]
Political manipulation: Some political actors exploit religious sentiments and identities to mobilize support or undermine opponents, often along ethnic and regional lines.^[43]
Economic inequality: Some religious groups feel marginalized or oppressed by the unequal distribution of resources and opportunities in the country, especially between the north and the south.^[44]
Social exclusion: Some religious groups face discrimination or harassment in accessing education, health care, employment, or justice, especially in areas where they are minorities or where there is a dominant religion.^[44]
Religious extremism: Some religious groups adopt radical or violent interpretations of their faith and seek to impose them on others, often through coercion or force.^[44]

Secularism and democracy

Secularism is a legal position in the supreme law of Nigeria, stating that religious belief should not influence any public or governmental decisions.^[3] In other words, secularism is a documented position in a Constitution relating to political belief in the separation of religion and state.^[1] Secularism in Nigeria aims to ensure and protect the religious diversity and freedom of all citizens, regardless of their faith or belief.^[1]

However, secularism in Nigeria faces many challenges from various sources and factors, such as:

Constitutional ambiguity: The Nigerian Constitution contains contradictory provisions on secularism and religion.^[45] On one hand, it declares that Nigeria is a secular state and that no government or state shall adopt any religion as state religion. On the other hand, it recognizes Sharia courts of appeal for Islamic personal law matters and allows states to establish their own Sharia courts.^[20] It also requires that every political party must reflect the federal character of Nigeria in its membership and leadership, which implies some consideration of religious representation.^[24]
Religious pressure: Some religious groups demand more recognition or accommodation from the state than others. For example, some Muslim groups advocate for the implementation of Sharia law in all aspects of life, not just personal law.^[46] Some Christian groups oppose this and call for more protection from Islamic extremism.^[47]
Democratic deficit: Some political institutions and processes in Nigeria are not conducive to democratic governance or secularism.^[48] For example, there is a lack of transparency and accountability in public affairs, a high level of corruption and nepotism, a weak rule of law and human rights protection, a low level of civic education and participation, and a high level of electoral fraud and violence.^[49]

The relationship between secularism and democracy in Nigeria is complex and dynamic.^[50] Some studies suggest that there is no inherent contradiction between Islam or Christianity and democracy, and that Nigerians across different religions support democratic values and principles.^[51] However, some studies also indicate that there are significant differences among Nigerians regarding their attitudes towards secularism, democracy, human rights, gender equality, tolerance, trust, civic engagement, etc., depending on their religious affiliation.^[52]

Related Research Articles

The federal government of Nigeria is composed of three distinct branches, namely the legislative, executive, and judicial, whose powers are vested and bestowed upon them by the Constitution of the Federal Republic of Nigeria, the National Assembly, the president, and lastly the federal courts, which includes the Supreme Court which is regarded as the highest court in Nigeria respectively. One of the major functions of the constitution is that it provides for separation and balance of powers among the three branches and aims to prevent the repetition of past mistakes made by the government, some other functions of the constitution includes that it divides power between the federal government and the states, and it also protects various individual liberties of the citizens of the nation.

<span class="mw-page-title-main">Sharia</span> Islamic law

Sharia is a body of religious law that forms a part of the Islamic tradition. It is derived from the religious precepts of Islam and is based on scriptures of Islam, particularly the Quran and the Hadith. In Arabic, the term sharīʿah refers to God's immutable divine law and is contrasted with fiqh, which refers to its human scholarly interpretations. Over time, legal schools have emerged, reflecting the preferences of particular societies and governments, as well as Islamic scholars or imams through their work on the theoretical (usul) and practical application (füru'/Fatwa) of laws and regulations. However, sharia has never been the sole valid legal system in Islam, and has always been used alongside urf from the beginning. Although sharia is presented as a form of government in addition to its other aspects, especially by the contemporary Islamist understanding, some researchers see the early history of Islam, which was also modelled and exalted by most Muslims; not a period when the understanding of sharia was dominant, but a kind of "secular Arabic expansion".

Islamic fundamentalism has been defined as a revivalist and reform movement of Muslims who aim to return to the founding scriptures of Islam. The term has been used interchangeably with similar terms such as Islamism, Islamic revivalism, Qutbism, Islamic extremism, Islamic activism, but also criticized as pejorative, a term used by outsiders who instead ought to be using more positive terms such as Islamic activism or Islamic revivalism.

Political aspects of Islam are derived from the Quran, ḥadīth literature, and sunnah, the history of Islam, and elements of political movements outside Islam. Traditional political concepts in Islam include leadership by elected or selected successors to Muhammad, known as Caliphs in Sunnī Islam and Imams in Shīʿa Islam; the importance of following the Islamic law (sharīʿa); the duty of rulers to seek consultation (shūrā) from their subjects; and the importance of rebuking unjust rulers.

There exist a number of perspectives on the relationship of Islam and democracy among Islamic political theorists, the general Muslim public, and Western authors. Today, a number of Muslim-majority countries are Islamic yet secular democracies.

Islam is the second-largest religion in Ethiopia behind Christianity, with 31.3 to 35.9 percent of the total population of around 113.5 million people professing the religion as of 2022.

India since its independence in 1947 has been a secular state. The secular values were enshrined in the constitution of India. India's first prime minister Jawaharlal Nehru is credited with the formation of secular values in the modern history of the country.

Religion in Nigeria is diverse. The country is home to some of the world's largest Christian and Muslim populations, simultaneously. Reliable recent statistics do not exist; however, Nigeria is divided roughly in half between Muslims, who live mostly in the north, and Christians, who live mostly in the south. Indigenous religions, such as those native to the Igbo and Yoruba ethnicities, have been declining for decades and been replaced by Christianity or Islam. The Christian share of Nigeria's population is also now on the decline, due to a lower fertility rate relative to the Muslim population in the country.

In Turkey, secularism or laicism was first introduced with the 1928 amendment of the Constitution of 1924, which removed the provision declaring that the "Religion of the State is Islam", and with the later reforms of Turkey's first president Mustafa Kemal Atatürk, which set the administrative and political requirements to create a modern, democratic, secular state, aligned with Kemalism.

The United Nations categorizes Bangladesh as a moderate democratic Muslim country. Sunni Islam is the largest and most dominant religion practiced in the country. In the Constitution of Bangladesh, Islam is referred to twice in the introduction and Part I of the constitution. The document begins with the Islamic phrase Bismillahir Rahmanir Raheem which in English is translated as "In the name of Allah, the Beneficent, the Merciful" and article (2A) declares that:"Islam is the state religion of the republic".

Secularism—that is, the separation of religion from civic affairs and the state—has been a controversial concept in Islamic political thought, owing in part to historical factors and in part to the ambiguity of the concept itself. In the Muslim world, the notion has acquired strong negative connotations due to its association with removal of Islamic influences from the legal and political spheres under foreign colonial domination, as well as attempts to restrict public religious expression by some secularist nation states. Thus, secularism has often been perceived as a foreign ideology imposed by invaders and perpetuated by post-colonial ruling elites, and is frequently understood to be equivalent to irreligion or anti-religion.

Religion in Zamfara State of Nigeria is mainly Islam. The Sharia is valid in the entire state. No Roman Catholic diocese has its seat in the state. Zamfara State declared Sharia Law on the 28th October 1999 as the law governing the state. It was made by the then-Zamfara State Governor, Ahmed Sani Yerima.

Secularism in Bangladesh is known as "neutrality of religion" under Bangladeshi law. In the Constitution of Bangladesh, secularism is mentioned in the preamble as one of the fundamental principles of Bangladeshi law. Article 8 enshrines secularism as one of the fundamental principles of state policy. Article 12 elaborates further on secularism and freedom of religion.

Sharia means Islamic law based on age-old concepts. Since the early Islamic states of the eighth and ninth centuries, Sharia always existed alongside other normative systems.

Capital punishment for offenses is allowed by law in some countries. Such offenses include adultery, apostasy, blasphemy, corruption, drug trafficking, espionage, fraud, homosexuality and sodomy, perjury, prostitution, sorcery and witchcraft, theft, and treason.

Freedom of religion in Somalia refers to the extent to which people in Somalia are freely able to practice their religious beliefs, taking into account government policies, non-state actors, and societal attitudes toward religious groups. Due to the Somali Civil War, the enforcement of laws pertaining to religion by the various autonomous governments in the region is inconsistent.

Freedom of religion in Tanzania refers to the extent to which people in Tanzania are freely able to practice their religious beliefs, taking into account both government policies and societal attitudes toward religious groups.

The status of religious freedom in Africa varies from country to country. States can differ based on whether or not they guarantee equal treatment under law for followers of different religions, whether they establish a state religion, the extent to which religious organizations operating within the country are policed, and the extent to which religious law is used as a basis for the country's legal code.

<span class="mw-page-title-main">Nigerian Chrislam</span> Assemblage of Islamic and Christian religious practices in Nigeria

Chrislam refers to a Christian expression of Islam, originating as an assemblage of Islamic and Christian religious practices in Nigeria; in particular, the series of religious movements that merged Muslim and Christian religious practice during the 1970s in Lagos, Nigeria. The movement was pioneered by the Yoruba people in south-west Nigeria. Chrislam works against the conventional understanding of Islam and Christianity as two separate and exclusive religions, seeking out commonalities between both religions and promoting an inclusive union of the two. Chrislam also occupies a distinct geographical space; Nigeria is often understood to be geographically and religiously polarized, with a predominantly Muslim North, and a predominantly Christian South.

Secularism in the Philippines defines the relationship of the Philippine government with religion. Officially the Philippines is a secular state, but religious institutions and religion plays a significant role in the country's political affairs. Legal pluralism also persist with the application of Islamic personal laws for the country's Muslim population.

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