Nigeria’s Faith and Power – A Journey Through Religion, Politics, and Society
The marriage of President Bola Ahmed Tinubu, a Muslim, to Oluremi Tinubu, a Christian pastor, has not only captured headlines but also reignited discussions about interfaith unions in Nigeria’s diverse society. In a nation where religious identity often intersects with politics and culture, such pairings are both celebrated and scrutinised. But does Islamic law – which governs the lives of over half of Nigerians – permit, or even require, a non-Muslim spouse to convert? The answer, rooted in the Quran and centuries of scholarship, is a resounding no to compulsion, though permissions are nuanced.
At its core, Islam emphasises freedom of belief. The Quran declares unequivocally: “There is no compulsion in religion” (Surah Al-Baqarah 2:256). This principle extends to marriage, where consent and mutual respect are paramount. Traditional Islamic jurisprudence allows Muslim men to marry chaste women from the “People of the Book” – Jews and Christians – without requiring conversion. This is explicitly stated in Surah Al-Ma’idah (5:5): “Lawful to you in marriage are chaste women from among the believers and chaste women from among those who were given the Scripture before you.”
However, the rules are asymmetrical. Muslim women, under scholarly consensus (ijma’), are generally prohibited from marrying non-Muslim men, regardless of faith. This stems from concerns over the husband’s traditional role as household head, potential challenges in raising children as Muslims, and historical contexts of faith preservation. Marriages with polytheists or those outside Abrahamic faiths are forbidden for both genders (Surah Al-Baqarah 2:221), as the emphasis is on shared monotheism for marital harmony.
In practice, these unions are often discouraged today by conservative scholars due to modern challenges like differing child-rearing practices or cultural clashes. Yet, they remain valid and permissible where they occur, provided the non-Muslim spouse retains the right to practise their faith freely. Progressive interpreters argue for evolving views, citing the Quran’s silence on prohibiting Muslim women from marrying monotheistic non-Muslims, but this remains a minority position.
The Tinubu marriage serves as a vivid real-life illustration. Since 1987, Oluremi has remained a committed Christian, serving as an RCCG pastor and even leading Bible studies, while her husband has respected her devotion. Tinubu has shared in interviews that he values her faith, stating, “Remi is enough for me,” and dismissing any notion of forced conversion. Their union, blending Yoruba traditions with Islamic and Christian elements, reflects the fluid interfaith tolerance often found in Nigeria’s South West.
Such examples are not isolated. Across Nigeria and beyond, interfaith marriages thrive in mixed regions, fostering bridges amid tensions. Yet, in more conservative northern areas, they can provoke backlash, underscoring the need for ongoing dialogue.
References: Quran translations (Sahih International); scholarly sources including Dar al-Ifta al-Misriyyah and IslamQA; President Tinubu’s public statements (e.g., 2023 campaign interviews); Pew Research on interfaith dynamics in sub-Saharan Africa (2010).
Next Episode: The Tinubu Family: One Wife, Six Children, Two Faiths
(Diving into the religious identities of Tinubu’s children and how a mixed-faith household navigates Nigeria’s cultural landscape)