society
When God and Politics Become Weapons: How Religion and Partisanship Are Tearing Nigeria Apart
When God and Politics Become Weapons: How Religion and Partisanship Are Tearing Nigeria Apart
By George Omagbemi Sylvester | Published by SaharaWeeklyNG.com
“Instead of joining hands against poverty, insecurity and corruption, we sharpen knives on each other and the country pays the price.”
Nigeria is a nation of staggering possibilities and stubborn contradictions. We boast a youthful population, vast natural resources and a diaspora that outshines our reputation abroad. Yet at home we fritter away those assets on what should be the least important of all contests, who prays where and who sits on which party stool. Religion and partisan politics (two forces that could bind a plural society) have instead been weaponised, turning colleagues into enemies, constituencies into battlefields and public life into a theatre of suspicion. The result is predictable: a state weaker, a society poorer and citizens dead or displaced in numbers that shame our claim to civilisation.
Religion in Nigeria is not a neutral private comfort; it is a civic force with mass reach. Roughly half the population identifies as Muslim and half as Christian, a demography that should encourage humility, compromise and inclusive institutions. Instead, the balance has been treated as a truncheon to be wielded in elections, appointments and policy fights. When political actors make faith a litmus test for office or weaponise clergy prophecies to mobilise followers, they tear at the fragile fabric of citizenship and convert theological difference into permanent political danger. Pew’s recent work shows how religion remains central to identity in Nigeria and that fact matters for how power is contested.
The violence that follows is not theoretical. Over the past decade the country has witnessed waves of communal and sectarian brutality whose proximate causes range from climate-driven land pressures to criminal banditry, yet their lines are often drawn in religious or ethnic ink. Farmer–herder clashes, concentrated in the Middle Belt, have killed thousands and spread fear across farming communities. By 2021, more than 15,000 deaths had been linked to these clashes; local outbreaks since then, including mass attacks in Benue and other states, have shown the crisis is escalating. When disputes over grazing corridors and farmland are narrated as religious persecution, innocent farmers and herders alike are pushed into cycles of revenge.
Terrorist insurgency adds a gnawing dimension. Boko Haram and ISWAP not only killed tens of thousands and displaced millions in the northeast – they also turned religion into a cover for brutal politics. The consequences are not confined to the northeast; they ripple into national politics, inform security policy and feed identity-based suspicion across the federation. Civilians pay the heaviest price: thousands dead, millions uprooted and whole local economies hollowed out. The humanitarian cost is matched by an economic toll: insecurity destroys farms, distracts investment and raises the fiscal burden for a government already addicted to borrowing.
Politics has itself become a theatre of religious signalling. The 2023 presidential campaign, for example, exposed how fragile the country’s equilibrium is when parties abandon long-standing practices of balance for short-term electoral gain. The Muslim–Muslim ticket controversy (whether you call it tactical realpolitik or cynical disregard for plural representation) sharpened sectarian anxieties and showed how quickly trust can dissipate if inclusiveness is not defended as a principle. When political entrepreneurs calculate that religion will win them votes, they sell the nation out for partisan advantage.
This is not mere moralising: it is practical. When citizens see appointments, licences, policing, or access to relief routed through faith-based networks, trust in state institutions collapses. Governance then survives on patronage, not performance. Public resources are diverted to cronies and co-religionists; laws meant to protect the vulnerable are mangled by selective enforcement; and civic identity (the idea that every Nigerian is first a citizen) is subordinated to narrower loyalties. The consequence is political fragmentation at a time the state most requires unity to confront existential threats: poverty, inflation, climate shocks and violent non-state actors.
We can (and must) do better. The remedy begins with a hard embrace of secular citizenship: not anti-religion, but neutral public institutions that treat faith as a private domain while guaranteeing equal protection for all. This means transparent appointments, rigorous anti-corruption enforcement and the depoliticisation of security agencies. It means enforcing anti-violence laws impartially and prosecuting those who inflame religious passions for personal gain. It also means strengthening local conflict-resolution mechanisms: where grazing corridors or land rights cause friction, the state must mediate fairly and invest in alternatives (ranching, irrigation and effective land registration) instead of amplifying blame. Research from scholars like Jibrin Ibrahim has repeatedly shown that high religiosity in Nigeria coexists with weak civic practices and that addressing the structural drivers of conflict is essential for reconciliation.
Religious leaders, too, have a duty. This is not a call to silencing the pulpit; it is an appeal for courage. Wole Soyinka’s insistence that human liberty must come before sectarian barricades (and his famous rebuke that religion must not be allowed to prevent rational national thinking) is not literary flourish; it is ethical strategy. Clerics and imams must preach restraint and publicly rebuke those who weaponise faith. Where religious leaders use congregations to amplify division, they forfeit moral authority and become accomplices to national decay.
Finally, ordinary citizens must reclaim civic courage. Unity is not uniformity. It is the will to disagree without dehumanising. It is the daily practice of treating a neighbour who prays differently as deserving of decency, equal opportunity and security. Civil society, universities, the media and the private sector must amplify narratives of shared destiny over slogans of exclusion. International partners can help, but the solution must be homegrown: layered, patient and relentless.
Nigeria’s enemies are not each other; they are hunger, poor governance, climate shocks and violent actors who exploit our divisions. To fight them effectively we must stop seeing religion and party membership as identity armour and start seeing them as private commitments that do not disqualify one from the public good. If we do not, the nation will continue to fracture, not along neat ideological lines, but in human terms: widows, orphans, ruined farms and shuttered schools. That is an indictment we cannot afford.
We owe future generations a country where difference does not mean danger. The work is ugly and difficult (reforming institutions, enforcing law and recalibrating moral leadership) but it is the only honest path forward. As Soyinka warned, the moral imagination of a people determines the life they will lead. Let us choose a Nigeria that puts humanity first, and religion and politics in their proper, constructive place.
society
IGP Closes PMF Commanders’ Training, Pledges Better Welfare, Tactical Capacity
IGP Closes PMF Commanders’ Training, Pledges Better Welfare, Tactical Capacity
The Inspector-General of Police, IGP Olatunji Rilwan Disu, on Wednesday closed a Squadron Commanders’ Training Programme at the Police Mobile Force (PMF) Training College in Ende-Hills, Nasarawa State, vowing to strengthen leadership and operational effectiveness across the force.
At the ceremony, the IGP inspected training facilities including the simulation ground and shooting range, where he personally took part in tactical exercises. He told cadets of the Nigeria Police Academy undergoing training at the college to remain disciplined and focused, stressing that their effectiveness on the field would depend on the quality of their training.
“Resilience, professionalism, and strict adherence to human rights principles must guide your conduct,” Disu said.
Addressing the graduating squadron commanders, he urged them to apply their newly acquired skills in leadership, operational discipline, and tactical efficiency. He described the PMF as a “highly disciplined, responsive, and reliable tactical arm” of the Nigeria Police Force.
The IGP further reaffirmed his commitment to improving officers’ welfare and boosting operational capacity, assuring that formations would be adequately equipped to tackle evolving security challenges nationwide.
society
Oyo 2027: Ajadi Secures Oke-Ogun PDP Backing, Holds Closed-Door Talks with Samuel Adejumobi (Agbarapo)
Oyo 2027: Ajadi Secures Oke-Ogun PDP Backing, Holds Closed-Door Talks with Samuel Adejumobi (Agbarapo)
Stakeholders of the Peoples Democratic Party (PDP) in the Oke-Ogun zone of Oyo State on Tuesday received a leading governorship aspirant, Olufemi Ajadi Oguntoyinbo, in Saki, pledging political backing for his ambition ahead of the party’s primaries.
The stakeholders’ meeting, held at Saki City Hall, drew party leaders, community figures, and grassroots mobilisers from across the zone, reflecting the growing momentum surrounding Ajadi’s consultations across the state.
Addressing party faithful, Ajadi reiterated his commitment to building on the achievements of the current administration led by Governor Seyi Makinde, noting that continuity and expansion of ongoing projects would form the cornerstone of his policy direction.
“I will leverage the developmental strides of the present administration and ensure that their impact is extended to more communities across the state. Governance must be progressive, not disruptive,” Ajadi stated.
He outlined key areas of focus, including workers’ welfare and pension administration, promising a disciplined financial structure that guarantees prompt salary payments.
“Our workers deserve dignity and certainty. Salaries will be paid on or before the 25th of every month, and our retirees will receive improved attention. A government that neglects its workforce cannot deliver sustainable development,” he added.
Ajadi also disclosed plans for extensive grassroots engagement across all 33 local government areas of the state, aimed at identifying peculiar needs and integrating them into policy formulation.
“This is not just about ambition; it is about understanding the people. I will be embarking on a statewide tour to listen, learn, and design policies that reflect the realities at the grassroots,” he said.
Party leaders and stakeholders from Saki West and the wider Oke-Ogun zone pledged their support for Ajadi, citing his accessibility, philanthropic engagements, and perceived capacity to lead the state. Among those who spoke were Alhaji Rasak Aderele (popularly known as Super), Adeleke Thomas (Baba Elepo), and Hon. Coach Kehinde Adetola, who described him as a unifying figure capable of strengthening the PDP’s electoral chances.
Addressing concerns about internal party dynamics, Ajadi reaffirmed his loyalty to the PDP, dismissing speculation about a possible defection.
“I remain committed to the PDP. This is my party, and I believe in its vision. My focus is on securing the mandate of our members through consultations and consensus-building,” he said.
Shortly after the stakeholders’ engagement, Ajadi proceeded to a closed-door strategic meeting with a fellow PDP gubernatorial aspirant, Samuel Ademola Adejumobi, popularly known as “Agbarapo.”
Adejumobi, a prominent political figure from Atisbo Local Government Area in the Oke-Ogun zone, is a former Majority Leader of the Oyo State House of Assembly and currently serves as Special Adviser on Legislative Matters to Governor Makinde. The meeting, held indoors away from the larger gathering, was seen as part of ongoing consultations and alignment efforts among aspirants within the party.
Observers note that such high-level engagements signal a strategic attempt to foster unity and strengthen internal cohesion ahead of the PDP governorship primaries.
With growing grassroots support and intensified consultations across Oke-Ogun and beyond, Ajadi’s political activities continue to gather pace, positioning him as a formidable contender in the race for the party’s ticket.
society
Four Times Primate Ayodele Warned About Resurfacing Of Covid-19 In Nigeria (VIDEOS)
Four Times Primate Ayodele Warned About Resurfacing Of Covid-19 In Nigeria (VIDEOS)
Nigerians have been gripped by fear since the report of the COVID-19 variant in Cross River.
The Cross River State Ministry of Health has begun profiling and tracing individuals in the state who have been in contact with a Chinese national admitted after testing positive for the COVID-19 virus.
Not many people expected this to happen in Nigeria, because since 2020 when the global pandemic happened, there hasn’t been a single case of the virus in the country until yesterday, about five years later.
However, despite the fact that Nigeria was declared Covid-19 free, popular Nigerian prophet, Primate Elijah Ayodele, warned about three times that he foresees the virus coming back to Nigeria.
In his first prophecy regarding it, he warned that Nigerians should not pray to see Lassa fever and Covid-19 coming back in some areas.
“Let’s pray so that we don’t see Lassa Fever again. Let’s pray so that Covid will not come back in some areas”
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This wasn’t given attention by many because it felt Nigeria has been immune to the virus. Everyone went about their business as usual, and in the midst of all that, Primate Ayodele warned intensely again.
“Let’s watch this for the World Health Organization, I see airborne disease, Covid in another dimension that can cause cough, cold, air disease, it’s a warning and that’s what the Lord said.”
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This time, he specifically called out the World Health Organization about re-occurrence of Covid; and gave directions regarding how it would happen. He also emphasized that it was what the Lord said, but how many people actually listen?
Again, during a church service, Primate Ayodele warned that Covid is coming and will happen in a different way compared to the previous one. He made it known that the way of contacting it will be different from the previous one.
“Also, Covid is coming, but the way it’s going to come will be different from the way we experienced it that time. The process of contacting it will be different from the previous one.”
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Likewise, in his annual prophecy book titled Warnings to the Nations, Primate Ayodele warned that another round of COVID is coming. This book was released in July 2025.
“Another round of COVID will come up, and another disease epidemic. I foresee that a lot of money will be spent, and they will face some challenges in getting things right. The workers of this Body will be attacked, and there will be changes in leadership” (Page 36)
All of these have fulfilled the prophecies of Primate Ayodele. Beyond the prophecy fulfilment, this is a call to relevant authorities to always listen when God is warning them about anything through his prophet.
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