When pulpits become fault lines

As political activism escalates, religious activities are gaining significant traction in Nigeria, with sermons and public statements from clergy figures exerting a notable influence on the emotions and attitudes of the populace. This trend raises concerns in a nation characterized by its religious plurality and social fragility.

The right to freely exercise one's faith, as guaranteed by Section 38(1) of the 1999 Constitution, is a fundamental entitlement of every Nigerian. This right encompasses the ability to express and propagate one's beliefs in worship, teaching, and observance, either individually or collectively, in public or private settings. Religion is deeply ingrained in the fabric of Nigerian society, with millions belonging to various faiths, including Islam and Christianity, and these communities have coexisted for generations.

However, given the profound role religion plays in Nigerian life, its practice necessitates responsibility, restraint, and sensitivity. Religious liberty should not entail reckless offense to others, incitement of discord, or undermining of public order. The Constitution acknowledges the necessity of balancing religious freedom with the rights, safety, and welfare of other citizens.

This delicate equilibrium appears increasingly under threat due to inflammatory preaching and reckless religious pronouncements emanating from some clerics across different faiths and denominations. The issue extends beyond antagonism between Muslims and Christians; it also involves harmful rhetoric directed at adherents of different sects and denominations within the same faith.

Notably worrying is the rise of preachers who seem to equate provocation with courage and confrontation with religious conviction. Some argue from positions of grievance or perceived vulnerability, portraying their followers as victims and opponents as adversaries. Others deliberately engage in contentious theological and sectarian issues, recognizing that controversy garners attention, followers, and publicity.

Such behavior is perilous. In a nation with a history of religious and communal violence, sermons delivered from pulpits can reverberate far beyond their immediate locations. A hasty sermon can incite anger, exacerbate mistrust, and, in dire circumstances, precipitate violence that leads to loss of life and property. Consequently, the responsibility of a cleric surpasses that of an ordinary citizen, as his/her words carry the weight of religious authority and can sway the emotions of thousands of followers.

Recent incidents, such as disparaging remarks about Prophet Muhammad (PBUH) by a prominent Islamic cleric in Sokoto, which reportedly led to an assault by a worshipper, and violent occurrences among adherents of different sects due to provocative sermons on differing interpretations and worship practices, underscore the gravity of the situation.

These developments are particularly troubling because Nigeria has already borne a substantial burden from religious and communal strife. Families have been fractured, businesses and livelihoods devastated, communities displaced, and relationships painstakingly cultivated over generations disrupted in the blink of an eye. In numerous areas, mutual trust has been supplanted by suspicion, while memories of past bloodshed continue to poison inter-community relations.

It is therefore deeply disconcerting when religious leaders, who should serve as the primary guardians of peace, become the instigators of hatred. Whether from the Muslim or Christian side, clerics who deliberately exploit religious sensitivities, disparage other believers, or stoke sectarian passions are inflicting significant harm on the societies they profess to serve.

No major religion originated to propagate hatred, disorder, and bloodshed. Both Islam and Christianity place immense emphasis on justice, compassion, peaceful coexistence, moral conduct, and respect for human dignity. Religious conviction should inspire self-restraint, not reckless provocation; humility, not arrogance; and reconciliation, not vengeance.

Nigeria cannot afford a religious leadership that incessantly seeks fault lines and then widens them for the sake of applause, influence, or political gain. At a time when insecurity, economic hardships, ethnic suspicion, and intense political competition already plague the country, religion should serve as a bridge across these divides, not a weapon with which to deepen them.

Consequently, Weekend Trust asserts that religious leaders bear a unique responsibility to temper their language and prevent their followers from reacting violently to provocative statements. Preaching should aim to heal wounds, not reopen them; it should soothe agitated minds, not inflame them. The government, too, has a duty to safeguard public order without infringing upon constitutionally protected religious freedom.

Section 45 of the Constitution permits limitations on religious expression in the interest of national security, public safety, order, morality, or to protect the rights and freedoms of others. As the country progresses further into the political season, the government should intensify its engagement with recognized leaders of the various religious communities, making it clear that freedom of religion entails responsibility.

Religious leaders should be encouraged to exercise restraint, while those who deliberately push the boundaries into incitement, threats, and the promotion of violence should face the consequences stipulated by law. Nigeria has suffered enough from the volatile confluence of religion and politics.