A fresh wave of religious debate has emerged in Kenya following President William Ruto’s passionate defense of the Ksh 1.2 billion church construction at State House, a move that has now prompted Muslim leaders to demand equal representation within the presidential compound.
On Friday, July 5, President Ruto addressed the nation from State House, Nairobi, boldly responding to widespread backlash over the mega church project.
Amid claims that he was misusing taxpayer funds, the President stated unequivocally, “I have no apologies to make for building a church at State House.” He clarified that the money used was not from public coffers but from his personal resources, citing his unwavering Christian faith as the motivation.
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“When I was elected, we came in to find an iron sheet church in the State House,” said Ruto. “The construction of the Church is not costing the government a single cent. I will build the church with my own money because the church of God is something that demands respect.”
But his remarks appear to have sparked a religious balancing act. In response, Muslim leaders across the country have raised concerns about the exclusive focus on Christianity in a public institution that symbolically represents all Kenyans.
Leading the calls is Sheikh Abu Qatada from the Pwani Patriotic Religious Leaders group, who emphasized the importance of inclusivity in the State House’s religious facilities.
“We are also raising our voices and asking that, since the State House is a place that represents all religions, and Christians already have a church, we too ask for a mosque,” said the Sheikh.
He added, “That way, when we are at the State House, we can also have a place to pray.”
Their demands highlight the broader conversation on religious equity in national institutions, especially within spaces like State House, which, though occupied by a sitting president, serves as a national symbol beyond individual faiths.
The request from Muslim leaders is not merely symbolic but rooted in the constitutional principle of religious freedom and equality.
They argue that State House, being a representation of all Kenyans, must reflect the country’s religious diversity without leaning toward one faith.
As the controversy simmers, questions now arise: Will President Ruto heed the Muslim leaders’ request? And will this set a new precedent for religious inclusion in Kenya’s most powerful office?
What remains clear is that the intersection of politics, religion, and national identity has once again ignited a spirited public conversation, one that demands careful navigation in a country proud of its multi-faith fabric.
