The politics of devious faith

A dangerous rhetoric is resurfacing in Nigeria's political discourse, with the term "infidel" being weaponized not merely to denote religious difference, but as a tool to divide citizens into perceived in-groups and out-groups. The article contends that if faith holds any moral weight, the true measure should be ethical conduct, not religious affiliation. Those who exploit religion for division, to justify poor governance, or to incite political animosity should first examine their own actions.

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If faith has any moral meaning, the real question should not be who worships differently, but who betrays the ethical obligations that faith demands. By that standard, those who invoke religion to divide citizens, excuse poor governance, or mobilise political hatred ought first to look in the mirror.

The recent controversy stems from remarks made by Sheikh Sani Yahaya Jingir, National Chairman of the Council of Ulama of Jama’atu Izalatil Bid’ah Wa’iqamatis Sunnah, at a mass wedding in Kano. Jingir reportedly endorsed a Muslim-Muslim presidential ticket, urged Muslims to vote based on their numerical strength, declared Nigeria an Islamic state, and falsely accused Christians of orchestrating a mosque bombing in Kano. These assertions are particularly alarming in a nation whose constitution does not recognize an official religion and whose social fabric is already fragile.

The backlash was immediate and widespread, with political figures, Christian leaders, civil society organizations, and notably, fellow Muslims condemning Jingir's statements. In a subsequent BBC Hausa interview, Jingir allegedly offered no apology, expressing no regrets and referencing past grievances. It is crucial to emphasize that Jingir's views do not represent all Nigerian Muslims; millions of Muslims, like millions of Christians, reject religious hatred and the use of faith as a political instrument. A religious platform should not grant a license to incite conflict.

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These are extraordinarily reckless claims in a country whose Constitution recognises no official state religion and whose social fabric is already under considerable strain.

The issue extends beyond Jingir himself, highlighting a broader trend of cynical religious manipulation for political gain. Addressing this rhetoric requires acknowledging the underlying grievances, particularly in Northern Nigeria, which faces severe challenges including insecurity, poverty, unemployment, educational deficits, and weak infrastructure. These issues contribute to a pervasive sense of government failure.

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Jingir does not speak for all Nigerian Muslims. Millions of Nigerian Muslims reject religious hatred just as millions of Christians reject the use of Christianity as a political weapon.

However, the article argues that failed governance should not be met with the creation of a religious enemy. The "infidel" narrative serves as a convenient diversion, reframing leadership failures as a conflict between believers and non-believers. This tactic shifts public attention from critical issues like education, healthcare, employment, and accountability to questions of religious identity, allowing political failures to be disguised as religious battles.

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The appropriate response to failed governance is not the manufacture of a religious enemy. The “infidel” narrative offers a remarkably convenient diversion.