Jingir Defends Muslim-Muslim Ticket Stance, Insists Position Predates Tinubu Administration

Sheikh Muhammad Sani Yahya Jingir, the National Chairman of Jama’atu Ahlus Sunnah Wal-Jama’ah (JIBWIS), has firmly stood by his controversial advocacy for Muslim-Muslim political tickets, maintaining that his position is a deeply held personal conviction that existed long before President Bola Tinubu assumed office. The outspoken Islamic cleric addressed the widespread backlash generated by his recent remarks, clarifying that his support for Muslim-Muslim tickets is not specifically about President Tinubu or Vice President Kashim Shettima, but rather a longstanding belief rooted in decades of perceived political marginalisation of Muslims in Nigeria.

In a detailed response to the controversy, Jingir emphasised that his advocacy for Muslim-Muslim presidential tickets predates the current administration and is not motivated by loyalty to any particular politician. He stated clearly that his calls and position on Muslim-Muslim tickets have been a long-time thing that did not start with Tinubu. He explained that his continued public support for President Tinubu stems from the fact that the president adopted the very model he has consistently championed over the years, adding that because Tinubu was the one who accepted it, that is why he will continue to talk about him and voting for him, and this is his personal opinion.

Jingir justified his position by referencing what he described as decades of discrimination, suffering, and political marginalisation experienced by Muslims, particularly in his home state of Plateau. He declared that voting Muslim-Muslim tickets is what he stands on because Muslims have suffered enough in the hands of Christians in Plateau State. The cleric alleged that Muslims in parts of Plateau State have faced systematic political exclusion despite their numerical strength in certain areas. He questioned the fairness of the electoral process, claiming that Muslims could cast 100,000 votes for a councillor while Christians could allegedly elect someone to the National Assembly with just 15,000 votes. He further stated that in his state, which Muslims were there before its creation as a state, Christians said they do not belong and that they should be expelled.

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The Islamic scholar cited several historical political developments that he said shaped his perspective on the treatment of Muslims in Nigerian politics. These include the assassination of Sir Ahmadu Bello, the Sardauna of Sokoto and former Premier of Northern Nigeria, as well as the illness of former President Umaru Musa Yar’Adua. Jingir claimed that many Christians expressed satisfaction that President Yar’Adua would die within six months of taking office, which he interpreted as evidence of deep-seated animosity toward Muslim leadership.

The JIBWIS National Chairman also defended his right to advise Nigerian Muslims on how to exercise their voting rights, drawing a parallel to Christian leaders who advocate for candidates of their faith. He wondered how Nigerian Christians would call for voting for their own, but somebody would say he has no right to ask for whom Muslims should vote for. Jingir maintained that his remarks were entirely within the bounds of constitutional rights and denied making any statements beyond his call for Muslims to support candidates they believe in. He affirmed that what he said on the day is what he stands on.

Jingir’s initial remarks, which also described Nigeria as a Muslim-majority country and referred to Christians as “infidels,” have drawn sharp criticism from across the political and religious spectrum. Former Aviation Minister and All Progressives Congress (APC) chieftain Femi Fani-Kayode condemned the remarks as “extremist” and “reckless.” He warned that such rhetoric could alienate Christian voters and damage President Tinubu’s chances in the 2027 election, while also accusing Jingir of secretly working against the president’s ticket. The New Nigeria Peoples Party (NNPP) leader and former Kano Governor Rabiu Kwankwaso described the rhetoric as divisive and contrary to national cohesion, urging religious leaders to promote unity rather than division. Former Youth and Sports Minister Solomon Dalung characterised the comments as a “dangerous form of religious majoritarianism” and argued that a Muslim-Muslim ticket does not address Nigeria’s underlying socio-economic challenges. Human rights lawyer and activist Deji Adeyanju warned that Jingir’s comments were “divisive and capable of fuelling religious tension” in a country already grappling with insecurity and economic hardship.

Christian leaders have also responded strongly to Jingir’s remarks. The Chairman of the Christian Association of Nigeria (CAN) in the 19 Northern states, Rev. Joseph John Hayab, said Jingir’s comments have “exposed what Christians in the North have complained about for decades,” including religious discrimination and marginalisation. He expressed concern that political leaders present at the event did not immediately reject the statements. The General Overseer of the El-Buba Ministry, Prophet Isa El-Buba, slammed Jingir for calling Christians “infidels” and described the rhetoric as divisive in a nation battling insecurity and poverty.

In contrast to the widespread criticism, Islamic cleric Sheikh Ahmad Gumi defended Jingir, arguing that his “extreme view” should be excused because he operates in an environment of “excessive bigotry against Islam” in Plateau State. Gumi suggested that Jingir’s perspective is shaped by his lived experiences in a region where Muslims feel marginalised.

Sheikh Jingir insists his Muslim-Muslim ticket advocacy is a longtime personal conviction, not a Tinubu-specific stance. He cites years of Muslim suffering and political marginalisation in Plateau State as justification. The cleric draws a parallel between his advocacy and Christians voting for Christian candidates. The remarks have triggered widespread political and religious backlash, though Ahmad Gumi has defended Jingir, citing the context of religious tension in Plateau State.

Jingir’s remarks and the ensuing controversy highlight the deep religious fault lines in Nigerian politics, particularly as the country approaches the 2027 general elections. The debate over Muslim-Muslim tickets has reignited conversations about religious representation, political inclusion, and the role of faith in electoral choices. While some see Jingir’s position as a legitimate expression of religious advocacy, critics warn that such rhetoric threatens national unity and could further polarise an already divided electorate.