By Rayyanu Bala

Ever since President Bola Tinubu emerged in 2023 on a Muslim–Muslim ticket, religion has remained a recurring headline in Nigeria’s political conversation. Now, with reports that the president may be considering one or more Northern Christians as potential running mates ahead of another election cycle, the debate has been reignited this time wrapped in speculation, hope, and political calculations.
Names like Governor Caleb Mutfwang, Yakubu Dogara, Bishop Matthew Kukah, General Christopher Musa, George Akume and others are being mentioned in political circles. Predictably, reactions have followed familiar lines. Some Christians see this as long overdue balance after the Muslim–Muslim experiment. While Muslims are  wondering what such a move might mean for them. And many Nigerians, frankly exhausted, are asking a more basic question: will any of this actually change their lives?
Right from 2023, the much-talked-about Muslim–Muslim ticket has not produced any special advantage for Muslims as a group. If anything, one could argue ironically that Christians have benefited more under this arrangement. Appointments, access, visibility, and political relevance for Christians have hardly disappeared. Churches are still open, Christians still occupy key offices, and Christian voices are still loud in national discourse. Whatever one’s opinion of Tinubu’s government, it is difficult to credibly argue that Muslims, as ordinary citizens, suddenly became more prosperous, safer, or more empowered simply because the president and vice president share their faith.
So if that is the case, what exactly would a Muslim–Christian ticket add or remove from the Muslim population? Realistically, nothing fundamental.
This is why the obsession with religious pairing often feels like a political gimmick rather than a genuine solution to Nigeria’s problems. Elites trade these formulas to win elections or to signal inclusiveness, while insecurity, poverty, unemployment, and failing infrastructure continue to affect Muslims and Christians alike. A farmer in Zamfara, a trader in Onitsha, and a civil servant in Plateau all worry less about the religion of those at the top and more about whether they can live safely and afford food.
The concerns raised by Christians about attacks in parts of the North are real and painful. So too are the claims by Muslim communities that they are victims of banditry, terrorism, and state failure. These are not competing tragedies; they are symptoms of the same national sickness. Reducing them to a religious scorecard does not bring justice to anyone.
If I were advising President Tinubu, my recommendation would be simple: stop shopping for a running mate based primarily on religion. Whether it is Mutfwang, Dogara, Kukah, Musa, or anyone else, the real criteria should be credibility, competence, national outlook, and the ability to command trust across regions. Nigeria does not need a symbolic fix; it needs leadership that can actually deliver peace, security, and economic opportunity.
At the end of the day, Nigeria’s future will not be saved by balancing religious tickets. It will be saved when leadership Muslim, Christian, or otherwise works for all Nigerians. Until then, these debates will remain what they too often are: loud, emotional, and ultimately distracting from the real work that needs to be done.