The Integrity of Religion in Nigerian Politics, 1999 - 2019

Dr. Moses Adebolu Adetunmbi J.P.

Senior Lecturer in Ecclesiastical Mission,
Church History and Ecumenism, Department of Religious Studies,
Ajayi Crowther University, Oyo, Oyo State
mosesadetunmbi@gmail.com; ma.adetunmbi@acu.edu.ng
+234 803 471 7327

Abstract
That religion plays a major role in the governance of Nigeria is not an
understatement but a fact that is unequivocal; it might appear a bit
difficult to separate religion from the state because religionists are key
players in the governance of the country. That religion has entered into
politics and governance is not new; both are as old as the history of the
nation itself. It has been discovered that religion has dominated national
life of recent. If religion is thus important in the act of governance, it
should therefore ensure its integrity is not dented. However, Nigeria has
not had it so good since 1999 that the third democracy started because of
greed, avarice and corruption. One may then wonder if religion has got
any influence on the key players/actors of the art of governance in
Nigeria because the scale and forms in which religious leaders are
brazenly intruding into politics of recent is alarming. They are supposed
to be detached from partisan politics but to encourage politicians to
deliver good governance and sustainable development for citizens. The
scope of this work covers a twenty year period from 1999 to 2009 which
falls within the third republic. This article therefore seeks to situate that
integrity of religion is sacrosanct to Nigerian politics before she can
graduate from the underdeveloped stage to developing and developed
using interdisciplinary approach which was drawn from historical
perspectives. It is therefore recommended that in order to protect the
integrity of religion in politics, leaders of religion should live and preach
uprightness, probity, accountability and prowess in their daily
preaching.

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Keywords: Integrity, Politics in Nigeria, Religious leaders, Political
leaders, Governance

Introduction
Nigeria as a nation became an independent country on October 1, 1960.
The Civilian rule was interrupted by recurring military coups until 1999
when a new constitution was adopted and a civilian government was
subsequently enthroned. A former Head of State under the military era,
General (Rtd) Chief Olusegun Obasanjo was elected as President and
Commander in Chief of the Armed Forces. He was thereafter sworn in
on the 29th of May, 1999. He re-contested for the second term in office
in 2003 having completed his first tenure and he was declared the
winner to run another term of four years with his running mate, Atiku
Abubakar.

Having completed his mandatory eight year tenure, he had to give way
for another president. He conducted another election in 2007 and Alhaji
Musa Yar’Adua was duly elected to be assisted by Goodluck Ebele
Jonathan as Vice President. However, following the incapacitation of
Musa Yar’Adua due to ill health, Goodluck Jonathan was sworn in as
acting President until the death of Yar’Adua on May 5, 2010, when he
was now sworn in on the 6 th May as substantive President with Architect
Nnamadi Sambo as Vice President. Another General Election took place
in 2011 between Goodluck Jonathan and Muhammadu Buhari in which
Goodluck Jonathan was declared winner. Luck however, was not on the
side of Goodluck Jonathan in 2015 when another election was
conducted as Muhammadu Buhari had to unseat him as a sitting
President which brought an end to the 16 year rule of the Peoples
Democratic Party. Another Presidential Election took place in February
2019 between Muhammad Buhari/Yemi Osinbajo of APC and Atiku
Abubakar/Peter Obi of PDP which APC won as a party.

All the key players/actors of Nigeria’s political system belonged to

either Christianity or Islamic religions whose dogmas centred on
governance with integrity. From past researches/works, politicians tend

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to forget their religious faith immediately they cling the political powers
and behave as if they are not religious people anymore.
An erstwhile Civil Service Commissioner in Ondo State, Prof. M.O.
Olofinboba stated:

“Christians in particular are Christians only by

name in politics. It is not the politicians alone that
are corrupt but career officers are equally guilty
as they are equally involved in taking gratis. They
easily forget their callings as Christians once
money is involved especially in the areas of
inflation in award of contracts.

Equally, Prof. Israel Okoye says:

“Some Christians perceive politics as a
‘worldly’ affair. It is imperative for the church
to participate in politics without being partisan.
Politics is indispensable in society, the church
cannot alienate herself from it because of some
of its perverse characteristics”1

This paper therefore aims at digging deep into how major players of
religion have brought dexterity into Nigerian politics with lack of
integrity. Christians and Muslims alike have detached themselves from
their dogmatic roots.

Integrity and Challenges in Nigeria

Since 2015, concerns around security, economic hardship, recession,
increasing unemployment and anti-corruption have been identified by
Nigerian populace as major challenges facing the country at large and
this has formed major discourse in both print and electronic media not
only in Nigeria but worldwide and these centre on integrity. They are:
Security
In addition to the long-standing conflict with Boko Haram in the
NorthEast, there were growing clashes between Fulani Herdsmen and
Farmers throughout the Northern Nigeria and the Middle Belt. While
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these clashes were primarily over access to grazing land, the conflict
had been politicized, particularly along religious and ethnic lines. Many
lives were lost to these unwarranted clashes. Also, there were growing
numbers of kidnappings, armed robberies, thuggery and banditry which
contributed to an environment of fear and insecurity in some parts of the
country
Economy
Nigeria is an acclaimed Africa’s largest economy by Gross Domestic
Product (GDP), however, according to the world Poverty Clock, 87
million Nigerians live in extreme poverty, representing 46.7% of the
population. The economy entered a deep recession in 2016 with high
unemployment particularly among the youth 36.5%. The economy and
unemployment were key concerns across the country 2. With this in
view, money played a key role in voting at the polls as there were
widespread allegations and counter-allegations of vote buying against
the two major political parties of APC and PDP to serve as inducements
to influence the elections.

Other Electoral Issues

Some political parties raised concerns over the neutrality of INEC, in
particular, relating to one of the commissioners and her potential role in
the collation process. The National Assemblies made four attempts since
2015 to amend the Electoral Act to enhance the integrity of the electoral
process including the use of the Smart Card Reader a legal requirement.
These amendments did not receive Presidential assent most especially in
December 2018, because of its proximity to the elections.

The Nexus between Religion, Politics and Integrity

Religion features at the very beginning of our nation’s constitution. In

the preamble to the 1999 Nigerian Constitution, it is affirmed that we
intend to live together as one united country under God. Indeed the
overwhelming majority of Nigerians are religious people. We believe in
the supremacy of God. We believe that God is the very basis of our
individual lives and our corporate existence. We believe in and relate
with supernatural realities through prayers and supplications and
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through the offering of sacrifices. We find churches, mosques, shrines
and sundry prayer houses everywhere in the land. We take part in
crusades, worship sessions and vigils; we offer sacrifices and observe
fasting days and religious holidays; and we go in large numbers on
religious pilgrimages to Jerusalem and Mecca, taking pride in being
called Jerusalem Pilgrim (JP) or Alhaji for the rest of our lives.
While there is a noticeable decline in religious fervour 3 in many parts of
the world, the religious enterprise appears to be thriving very much in
Nigeria, as more and more company warehouses and private buildings
are being converted to prayer houses, and our sports stadia all over the
country are being used more for religious crusades than for sporting
events. Streets within our towns and villages, as well as inter-state
highways are often blocked these days by enthusiastic worshippers who
flock to churches and camp meetings4. In many of our urban areas, there
are as many churches and mosques as there are streets! Within this
religious firmament, bishops, pastors, evangelists, faith healers, prophets
and visionaries, as well as sheikhs, imams and gurus of all sorts are
swelling in number and having a field day. With so many seminaries,
monasteries and Bible colleges, churning out thousands of Christian
preachers, evangelists and prophets, we have even begun sending
missionaries to various countries in Europe and America where they
seem to have lost the faith to the agents of secularism.

In the last few years, a new dimension has also been added to the
thriving religious enterprise. It is the increased patronage of high
ranking public officials who not only openly call for and sponsor regular
prayer sessions in different prayer houses, but have themselves become
born again Christians and prayer merchants, often appearing at church
crusades and prayer vigils with all the paraphernalia of public office,
and sometimes grabbing the microphone to deliver sanctimonious
homilies and earthshaking prayers. These days, prayer and preaching
sessions are no longer limited to churches, mosques and homes. They
are held at corporate boardrooms, in government offices, in commercial
buses and in open markets. Nigerians going about their daily business
can be seen brandishing the Bible or the Koran, the Rosary or Islamic
prayer beads. The largest billboards in our towns and cities are those
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advertising upcoming religious crusades and faith healing carnivals.
Religious exclamations such as “to God be the glory,” “praise the Lord,”
and “Alaahu wa ku bar,” are often on the lips of Nigerians, at work or at
play - from the exalted members of the National Executive Council or
Council of State, to the young ones who are about to sit for Common
Entrance Examinations. Thus, from all outward indications, Nigerians
are a chronically religious people. There is perhaps no other nation in
the modern world with as much religiosity as contemporary Nigeria5.

With all this show of religiosity or outward display of piety, one would
have expected to see a very high degree of social morality in Nigeria,
since all world religions generally promote truth, justice, honesty and
probity. But this is not to be the case with Nigeria. There is an
embarrassing contradiction between the high ethical demands of the two
religions which the majority of Nigerians profess, and the phenomenon
of corruption, greed and graft that has earned our country the unenviable
status of the “second most corrupt country in the world!” according to
Transparency International’s year 2002 Corruption Perception Index6.

Religion and Politics in Nigeria: An Overview

Many Nigerians, including seemingly pious Christians and Muslims,

who would go to war in defense of their religions, have no qualms of
conscience when they pay to obtain yellow cards without the necessary
inoculation for which the card is supposed to be evidence. Many of our
countrymen and women who flock our churches on Sunday and fill the
mosques on Friday are at one time or the other involved in such
fraudulent activities as evading tax, issuing and obtaining of fake
receipts, over-invoicing and underinvoicing, importation of fake drugs,
petty and large-scale bribery, fake audit reports, “creative book-
keeping,” “round-tripping,” advance fee fraud7, etc. All these practices
are so commonplace and so widespread that many young Nigerians are
today unable to distinguish between good and evil or between right and
wrong and this tells much on the integrity of religion.

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 The brand of religion that is experiencing the fastest growth in Nigeria
today does not seem to have a place for the notion of the cross, suffering
and sacrifice which constitute the centre of traditional Christian doctrine
and life; the kind of five pillars of Islam which Prophet Mohammad
preaches8. That is why at a time when Nigeria needs religious leaders
and groups to spearhead a moral revolution and an ethical re-orientation
for a nation and its people that have been brought low by a life of
debauchery, we hear little more than prosperity extravaganza and
healing bonanza! At a time when Christian/Muslim leaders and groups
should use the message of the cross/pillars of Islam and a modest
austere lifestyle to contradict the crass materialism and extreme
economic liberalism of our age that are daily crushing the poor, we are
confronted with scandalously expensive churches/mosques, harbouring
stinking rich priests/Alfas and nauseatingly flashy Pastors/Muslim
clerics, whose marks of success include palatial mansions, state of the
art cars and custom designed suits and shoes.

Religion has been thoroughly exploited and manipulated in Nigeria by

smart men and women for political or economic gains. Much of the
Christian-Muslim related violence and tension in this country, has not
been caused by those who genuinely practice the two religions, but by
those who use religion as a platform for political ascendancy.
Christianity in Nigeria today has been turned into a business with few
ethical norms, where populism and charlatanism is the order of the day
in the founding and running of churches, and where pride and arrogance,
and greed and avarice rather than doctrinal differentiation are
responsible for the daily emergence of new churches. It has been noted
by many observers that in this era of economic distress, “the quickest
and easiest way to make money in Nigeria is to carry a Bible on Sunday
and start preaching.”

Both leading candidates at the 2019 Presidential Election – General

Muhammadu Buhari and Alhaji Atiku Abubakar chose Christians as
their running mates. Accused serially of being a hard-line Muslim
Jihadist, Buhari picked Professor Yemi Osinbajo who is an ordained
pastor of the Redeemed Christian Church of God, one of the largest
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denominations in Nigeria, as his Vice Presidential candidate. He hails
from the South-West of Nigeria. On his part, Atiku picked Dr. Peter
Obi, erstwhile governor of Anambra State, a Christian from the South-
East of Nigeria as his Vice Presidential candidate. Though the country’s
constitution is silent on the need for those who run for political offices
to choose their running mates from the two dominant religions in
Nigeria, politicians have considered choosing a running mate from
another faith as a strategy that could swing votes at the polls9.

In spite of these measures, in the run-up to the elections, the

MuslimChristian divide became a theme in the social media campaign.
The leader of an extremist Islamic Sect called Izala, Sheikh Sani Yahaya
Jingir, spoke in a video in Hausa Language to his followers against
voting for the PDP candidate, though Atiku is a Muslim. The
fundamentalist Izala movement has millions of adherents in North-
Central Nigeria as he claimed that Atiku’s running mate is from the Igbo
stock, who are mainly Christians, but who were accused of killing the
Sardauna of Sokoto, the late Prime Minister of Northern Nigeria, in a
1966 coup d’état. Sheikh Jingir is very prominent in Plateau State, such
that in 2015, the government appointed him as the leader of the state’s
delegation to the annual pilgrimage to Saudi Arabia 10. His video, in
Hausa Language, went viral. Though it came under serious
condemnation and was made to retract the message on a British
Broadcasting Corporation (BBC) Hausa Radio program, watchers of the
political events in Nigeria knew it stuck among Muslim faithful.

In Kaduna State, where there is the majority Muslim and minority

Christians, the governor, Malam Nasir el-Rufai, a Muslim who is a
confidant of Buhari, snubbed Christians in the southern part of the state,
by appointing a Muslim as his deputy for the March 9 governorship
election. He argued that even if the Pope were his running mate in the
elections, Christian-dominated Southern Kaduna would not vote for
him.

Apart from the Governor of Kaduna State, an allegation that Buhari has
an agenda to Islamize Nigeria became prominent during the campaign.
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All the country’s service chiefs are Muslims from the North, the Finance
Minister, Zainab Ahmed, is a Muslim from the North; the Minister of
Justice and Attorney-General, Abubakar Malami, is a Muslim from the
North, and recently a Christian Chief Justice of Nigeria, Justice Walter
Onnoghne, was removed and replaced with a Shariah Law judge, Justice
Ibrahim Tanko Muhammad.

Over the last four years, Muslim-Fulani Jihadists had destroyed

Christian communities in Adamawa State, killing hundreds of persons
and destroying churches and properties owned by Christians. The
Christian leaders led by CAN Chairman and Catholic Bishop of Yola,
Most Rev. Stephen Dami Mamza, claimed that Buhari did not visit them
during those dark days; neither did government send relief materials to
those displaced in the violence. Also, Leah Sharibu, a Christian girl has
been languishing in Boko Haram enclave since Feb. 21, 2018. Though
she was abducted along with over 100 Muslim girls from Government
Science and Technical School in Dapchi, Yobe State, government
negotiated the release of the Muslim girls but has failed to secure the
release of Leah Sharibu. For these reasons, the Christian leaders
declined any commitment to vote for Buhari in the elections.

Politicians, in their attempt to win the votes of Christians, patronized

Christian groups and sought the endorsement of frontline pastors 11.
Prominent among the preachers they patronized is a Catholic priest,
Father Ejike Mbaka, whose ministry attracts a huge crowd in the
SouthEast of Nigeria. Agents of both President Buhari and the main
challenger, Atiku Abubakar, visited the Adoration Ground in Enugu,
ostensibly to seek the Reverend Father’s blessing. An endorsement by
Mbaka, a populist preacher who is followed by millions of poor and
downtrodden in Enugu State, could sway the votes of the congregation
in favor of the endorsed politician. In December 2018, Father Mbaka’s
romance with politicians turned scandalous, with his prediction of
victory for Buhari in the Presidential election. As a result of the partisan
outlook of his activities, the Secretary General of the Catholic
Secretariat of Nigeria (CSN), Reverend Father Ralph Madu, had to issue
a statement reprimanding Father Mbaka.
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Reverend Father Madu said in his statement,

“- As has always been our stand, the Catholic

Church in Nigeria as clearly stated in their
August 7, 2018 directives, remains apolitical and
does not support or subscribe to any political
party. Our concern is for a peaceful election
process seen to be free, fair, credible and just, and
a democratic governance that guarantees peace,
justice, equity, among others12 -”

While religion has always been an important factor in Nigerian politics,

the scale and forms in which religious leaders are brazenly intruding
into politics recently is alarming. Ideally, Nigerian religious leaders, like
traditional rulers, are supposed to be detached from partisan politics by
virtue of their positions as members of an honourable and pious class
whose political responsibility, if anything, is to advocate for peaceful
elections and encourage politicians to deliver good governance and
sustainable development for citizens. Clerics are also expected to
promote justice and social rights while avoiding partisan politics as
partisanship could, potentially, lead to conflicts of interest. When clerics
choose politics over preaching, or choose something in-between, they
should shun using religion to support their political interests.

In what is a bizarre foray into politics, prominent Muslim and Christian

clerics publicly announced their chosen candidates for the 2019
elections. When justifying their public support for a politician, they
often quote religious texts or claim prophecy from God; For instance,
the Presiding Bishop of Divine Seed of God Chapel Ministries, Ibadan,
Pastor Wale Olaganju, reported a prophecy in October 2018 in which he
said God told him that Buhari would lose to Atiku. This could be
interpreted as a sacred message from God, except that Pastor Olaganju
also proceeded to condemn President Buhari, who was seeking re-
election under the All Progressive Congress (APC), in favour of the
opposing People’s Democratic Party’s (PDP) Alhaji Atiku Abubakar.
Olagunju claimed that “the Yoruba will not vote for Buhari, but for
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Atiku… [and] only a mature son of the devil will support Buhari”. It is
obvious that the Pastor has diluted his prophecy with political
maneuverings.

Equally, the national chairman of Jama’atu Izatul Bid’ah Wa Iqamatus

Sunnah (Society for the Removal of Innovation and Re-establishment of
Sunnah, aka JIBWIS), Sheikh Abdullahi Bala Lau, endorsed President
Buhari as the preferred candidate of the Islamic sect and directed all
followers of the sect to vote him in the 2019 elections.

Incorporating Integrity into Religion and Politics in Nigeria

The word integrity comes from the same Latin root as integer and
implies a wholeness of person. Just as we would talk about a whole
number, so also we can talk about a whole person who is undivided. A
person of integrity is living rightly, not divided, nor being a different
person in different circumstances. A person of integrity is the same
person in private that he or she is in public.
In the Old Testament, the Hebrew word translated “integrity” means
“the
condition of being without blemish, completeness, perfection, sincerity,
soundness, uprightness, wholeness.” Integrity in the New Testament
means “honesty and adherence to a pattern of good works.”
Jesus is the perfect example of a man of integrity. After He was
baptized,
He went into the wilderness to fast for forty days and nights, during
which
time Satan came to Him at His weakest to try to break His integrity and
corrupt Him. Jesus was wholly man and wholly God at the same time,
and He was tempted in every way as we are, yet He never sinned –
Hebrews 4:15. Jesus is the only one who was ever without blemish,

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perfect, completely truthful, and always showing a pattern of good
works.
Christians are called to be like Jesus. In Christ, Christians are new
creations and can be considered without blemish before God – 2
Corinthians 5:17, 21; Ephesians 1:4-8. “Integrity” in the world today
implies moral incorruptibility. Christians should be those who cannot be
bribed or compromised because they serve God rather than men –
Colossians 3:17, 23; Acts 5: 29. Integrity, therefore, not only implies
undividedness, but moral purity as well. In 1 Kings 9:4, God instructs
Solomon to walk with “integrity of heart and uprightness” as his father
did. David says in 1 Chronicles 29:17, “I know, my God, that you test
the heart and are pleased with integrity.” And in Psalm 78:70-72 we
read that “David shepherded them with integrity of heart, with skillful
hands.”

There are two concepts in Islam that, among others, define our
understanding of integrity; its meaning and method of attainment. These
are purity and wholeness. We find that the Islamic definition of integrity
resembles the scientific and natural interpretations of the word more
than the philosophical or theoretical understanding; insofar that it refers
less to the consistency with which human behavior is aligned to a given
moral or ethical dogma, and more to the extent to which human
behavior is brought into agreement with intrinsic human nature.

Integrity in Islam refers to the restoration and maintenance of that

natural and primal state of purity. Allah says: "Set your face to the
religion of Islam in sincerity which is Allah's fitrah upon which He
created humankind. There is no changing in the creation of Allah. That
is the right deen but most people know not." [Quran 30:30]. When we
talk of integrity, we generally refer (at least in part) to the realization of
that nature which is literally integral to our being; of being true to our
intrinsic qualities and character.

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Recommendations

There should be an arm’s length relationship between religious leaders

and politicians. In other words, the former should strive to promote
peaceful elections by enabling freedom of choice among their followers.
In addition, religious leaders should encourage politicians to deliver
good governance and avoid corruption, while avoiding partisan politics.
This would not only help in consolidating secularism in the country’s
governance structure but would also allow citizens to exercise their
democratic rights in a free and fair atmosphere. Clerics should
remember that their duty is to ensure there is order in politics, while
being aware that words of God will be better preached when not
manipulated to serve the interests of politicians.

Conclusion

Using religion to support politicians has the potential to worsen religious

intolerance and erode social capital among citizens at a time when
Nigerians need to be more tolerant and united. While the fear of
nationwide post-election violence is low given that the major
presidential candidates are Muslims from northern Nigeria, there is still
the pertinent risk of deteriorating social cohesion and religious tolerance
at lower levels of the society. Differences in political choices of
religious leaders could worsen inter and intra-religious tensions,
endangering peaceful coexistence and mutual understanding in the
country. For example, Shiite Muslims could interpret JIBWIS’s public
endorsement of President Buhari as a direct support for his hostile
approach towards them, which could further deepen animosity between
followers of the two Islamic sects. It would, therefore, be in the interest
of national security if clerics do not get caught up in partisan politics.

ENDNOTES

1
M.O. Olofinboba, Involvement of Christians in Politics in Nigeria, An
Address delivered at the Ekiti Diocese Clergy School, July 2015
201
2
Israel Okoye, The Church in Politics, An Address delivered at the Divine
Commonwealth Conference (DIVCCON), November 2013
3. Anjov, Terfa Kahaga, Religion and the Nigerian Nation, Makurdi, Lanrad Prints,
2010, 77
4
Erwin Fahlbusch, The Encyclopedia of Christianity, Wm. B. Eerdmans Publishing,
2005, 307 Retrieved 18 June 2012
5
A. Adenugba, & A. Omolawal., “Religious Values and Corruption in Nigeria – A
Dislocated Relationship.” Journal of Educational and Social Research, MCSER
Publishing, Rome, Italy, 4 no. 3 (May, 2014), 45

6
I.M. Enwerem, A dangerous Awakening: The Politicization of Religion in Nigeria,
Ibadan: IFRA, 2012, 76
7
L. Ugwu-Odo, Democracy and Good Governance in Developing Countries:
Challenges and Prospects. Retrieved from http//globaljournals.org/GJHSS_volume
45/1 – Democracy-and-goodgovernancepdf, 2015

8
Ugwu-Odo, Democracy and Good Governance in Developing Countries: Challenges
and Prospects. Retrieved from http//globaljournals.org/GJHSS_volume 45/1 –
Democracy-and-goodgovernancepdf, 2015
9
Punch Newspaper of February 12, 2019

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