Religious freedom violations in Nigeria occur in various forms, some deliberate and others unintentional. Often, individuals or institutions engage in discrimination without recognizing it as a violation of fundamental rights.
By Felix Samari, Abuja
In recent years, the issue of religious freedom in Nigeria has gained international attention, often prompting foreign governments—especially the United States—to evaluate the country’s status regarding Freedom of Religion or Belief (FoRB). However, much of this assessment is based on narratives provided by religious leaders, many of whom present their respective faith communities as victims of systemic persecution. While religious intolerance and discrimination undeniably exist in Nigeria, the reality is far more complex than these singular portrayals suggest.
Religious freedom violations in Nigeria occur in various forms, some deliberate and others unintentional. Often, individuals or institutions engage in discrimination without recognizing it as a violation of fundamental rights.
For instance, a highly qualified teacher may be denied employment at a school because their faith differs from that of the institution’s majority. Such a decision may stem from an ingrained fear that an outsider’s beliefs could influence students, even when the candidate’s professional competence is unquestionable.
Beyond such workplace discrimination, there is a broader climate of religious unwelcomeness that permeates various aspects of Nigerian society. Religious minorities frequently find themselves excluded from key social and economic opportunities. However, these realities are rarely the focus of discussions led by Christian and Muslim religious leaders, who dominate the FoRB discourse both locally and internationally.
It is often claimed that Nigeria is on the brink of religious domination—either by Islamization or Christian evangelization. Such claims, however, fail to acknowledge the competitive nature of religious influence in the country. Both Islam and Christianity wield significant power and enjoy government-backed privileges, including state-funded pilgrimages, the allocation of land for places of worship, and religious programs on public media.
While Christians express concerns about a supposed agenda to “Islamize” Nigeria, Christian evangelism aggressively extends to every corner of the country. Churches, billboards, and loudspeakers amplify Christian messages in predominantly Muslim areas, just as Islamic preachers do the same in Christian-majority zones. Meanwhile, smaller religious groups—such as traditional worshippers or atheists—struggle for recognition and protection under the same legal and social frameworks.
One of the most glaring issues with how the international community addresses religious freedom in Nigeria is its reliance on the perspectives of religious elites. Western policymakers often engage with well-established church leaders or Islamic clerics who frame their communities as perpetual victims. This narrow approach overlooks the diverse experiences of everyday Nigerians who face religious discrimination without the backing of powerful institutions.
Consider the recent case in Sokoto State, where gunmen abducted worshippers from a mosque. Had this been a church, international media would have reacted with much greater urgency. This discrepancy highlights the selective attention given to certain religious groups while ignoring the broader security and humanitarian crises affecting all Nigerians, regardless of faith.
Religious conversion is a right. People are free to become Christians, Muslims, or follow any other belief system. However, the failure of religious leaders in Nigeria goes beyond conversion battles. Instead of using their influence to promote unity and development, many have fueled division, fostering distrust among religious groups.
While religion remains a central force in Nigerian society, it should not overshadow more pressing national concerns. Economic instability, poor governance, and security challenges affect Nigerians across religious lines. Yet, these systemic issues receive far less attention than religious grievances in public discourse.
If the United States and other international bodies genuinely want to address religious freedom violations in Nigeria, they must go beyond consulting religious elites. A more comprehensive approach should involve direct engagement with affected communities, independent investigations, and objective assessments of FoRB violations. No single religious group possesses the power or resources to impose a national faith on Nigeria’s diverse population of over 220 million people.
It is time for global actors to recognize that Nigeria’s challenges extend beyond religious identity. By shifting their focus to structural injustices, economic inequalities, and governance failures, they will better understand the true obstacles to religious freedom—and, more importantly, contribute to lasting solutions.
Samari, an FoRB trainer based in Abuja, Nigeria, coordinates media projects focused on Freedom of Religion or Belief.
