RELIGIOUS FREEDOM AND NATIONAL SECURITY IN NIGERIA
Joseph Fuwape, Felix Obayan*and Taiwo Orebiyi**
Department of international Relations*
Department of Peace and Developmental Studies**
Salem University, PMB 1106 Lokoja. Nigeria
ABSTRACT
The status of religious freedom as it affects national security in Nigeria was examined in this study. Contemporary issues on teachings and practices by adherents of different religious groups with focus on Christianity and Islam were considered in relations to government policy on religious freedom and religion induced terrorism.
Over the years, heterogeneous states such as Nigeria have often engendered secularism into their constitutions to allow religious freedom. Yet, the last three decades in Nigeria have witnessed diverse forms of religious based conflicts which often exhibit threats to national security. There have been prevalence of religious freedoms abuse and discrimination based on religious affiliation. Consequently, the relationships between the religious groups (Islam, Christianity and
Traditional religion) have often been characteristed with suspicions, threats and hostility. These aberrations have political undertones and have sometimes generated debates on the importance of religious freedom and secularism in heterogeneous states. It is against this background that this study is set to unveil the Nigeria experience of religious freedom and its implications on national security.
It has been identified that no single country can address the threats of religious terrorism alone. It requires a comprehensive approach including continual exchange of ideas and engagement with the international community.
Keywords: Religious Freedom, Secularism, Terrorism, Security

Introduction
Nigeria has an estimated population of 173 million inhabitants with over 250 ethno-linguistic groups and diverse forms of religious inclinations. Accordingly, Suberu (2003) classified
Nigeria as one of the most ethnically heterogeneous countries in the world. The three dominant ethnic groups in the country are :Hausas, Ibos and Yorubas while the three main religions are
Christianity, Islam and African traditional religion (ATR). The indigenous religion which is commonly called African traditional religion has over the years been in existence(Awolalu,1988). African traditional religion remains intact before the coming of foreigners who introduced foreign elements in the traditional patterns of the people. Thus, indigenous religion is upheld by the fore -fathers and passed from one generation to another with the basic traditional beliefs in a supreme being who has power over gods and ancestral spirits.
Islam gained wide spread in Sokoto empire through Jihad by Usman Dan Fodio from 1804 to
1810. The challenge to Islam was poised by the activities of Christian missions, the European traders and later the British colonial rulers. Ayuk (2002) observed that the earliest missionary activities in Nigeria took place in the coastal part of the country in the nineteenth century.
Therefore, the southern region of Nigeria is dominated by Christianity while the northern region is dominated by the Islam but traditional religions are found in every region with few adherents.
However, it is worth noting that every Nigerian is an adherent of one religion or the other.
According to Paden (2008), the intensity of religious identity in Nigeria is regarded as one of the highest in the world. Therefore, r eligion has played vital roles in defining the conduct, culture and tradition of the people (Abass 2013 )
Secularism and Religious Freedom in Nigeria
The British colonial power imposed secularism on the amalgamated Nothern and Southern protectorates in 1944 in order to engender ease of governance. The term secularism could be

viewed as the one in which there could be promotion of social order by the exclusion of religion
(Ogoloma,2012. In this vein, religious practices and beliefs are not allowed to be used as yardstick in the public space. Accordingly religious factors should not influence, or hinder state matters. Therefore a secular state is a country where religion does not control the act of governance (Chaturvedi (2006). This implies that the country is neutral on religious issues.
This is expected to guaranty equal rights to adherents all religions.
Consequently, the concept of religious freedom gained prominence in some countries. According to New Dictionary of Cultural
Literacy(2005), religious freedom encompass the right to choose a religion (or no religion) without interference by the government. Furthermore, Robinson(2015) was of the opinion that religious freedom relates to the personal freedom on religious belief; religious speech; religious assembly with fellow believers; religious proselytizing and recruitment and to change one's religion from one faith group to another or to decide to have no religious affiliation. In the same vein, Article 18 of United Nations’ 1948 Universal Declaration of Human Rights stated that religious freedom entailed the freedom of an individual or community, in public or private, to manifest religion or belief in teaching, practice, worship, and observance. This could also accommodate the freedom to change religion or not to follow any religion and the freedom to leave or discontinue membership in a religion or religious group.
Although section 35 of the 1999 constitution portrays Nigeria as a secular state, section
38 confirms the sovereignty of God over the nation and confers right on citizens to practice their religion. Section 38 of the Constitution provides sub-sections 1, 2 and 3 as follows: 1. Every person shall be entitled to freedom of thought, conscience and religion, including freedom to change his religion or belief, and freedom (either alone or in community with others, and in public or in private) to manifest and propagate his religion or belief in worship, teaching,

practice and observance; 2. No person attending any place of education shall be required to receive religious instruction or to take part in or attend any religious ceremony if such instruction, ceremony or observance relates to a religion other than his own, or a religion not approved by his parent or guardian. 3. No religious community or denomination shall be prevented from providing religious instruction for pupils of that community or denomination in any place of education maintained wholly by that community or denomination .
Status of Religious Freedom in Nigeria
The observance of the principles of religious freedom as entrenched in the Constitution however varies in different geographical zones and states in Nigeria depending on the major religious group and their level of tolerance. The Christians who are in the majority in the southern part of
Nigeria are more liberal and tolerant of people of other faiths and are not aggressive in proselyting or imposing sanctions on their followers who decide to change their religion. This is probably based on the teaching in the Bible which encourages the use of persuasion.
Though, a verse of the Quran states that there should be no compulsion in religion (Quran
7:256-57) some adherent of Islamic faith in Nigeria tend to wrongly embrace the injunction of another verse of the Quran which states that “You will not find any people who believe in God and the last day loving those who exhibit contempt for God and His people” (Quran 58:22) The wrong interpretation of this verse has caused a lot of hostility and intolerance by some Islamic adeherents to those who they classify as infidel. This disposition has negative impact on the practice and observance of religious freedom in different parts of the country.
Status of Religious Freedom in different zones in Nigeria:
NORTH WEST
The North Westhern part of Nigeria is the seat of Sultan of Sokoto who is the head of Islamic religion in the country. Islam is the dominant religion in most states in the North West particularly: Sokoto, Kebbi and Zamfara. Historically, Usman Dan Fodio launched his Jihad from Gabir area in Kebbi state in the 1804. Though, Nigeria is a secular state the Governors in the North-western zone introduced Sharia law in 1999 and also adopted Islamic rites and

traditions as the principle of governance. Whereas the Muslims, construct mosques and proselytes freely in all parts of the zone. Christians are retricted in the practice of their religion .
Christians are not allowed to build churches and are forbidden to preach publicly without permission from the Local Government Authority or police.
NORTH EAST
The people in North Eastern Nigeria, are predominantly Muslims. The Kanuris who are the major ethnic group are highly intolerant of the christian faith. The region has witnessed the most volatile religious violence in Nigeria. In 1981, the leader of Maitisine group that killed many
Christians and burnt their churches in Kano originated from Borno. The Boko Haram insurgency which started in 2001 and has devastated many states in the North Eastern part of
Nigeria is linked with religious intolerance and aggressive nature of the Kanuri people. The atmosphere of impunity is prevalent in Northern Nigeria where state and local government authorities neither investigated, prosecuted or sanctioned Muslims who attacked Christians or destroyed their churches and properties.
North Central and Middle Belt
There are both Muslims and Christians in North Central and Middle belt regions of Nigeria. The
Southern parts of Kaduna State, eastern part of Yobe and Adamawa also have high percentage of
Christians. In spite of the large population of Christian community in the North Central region, the Christians are less favoured for government appointment and other social benefits by the
Muslim dominated state government authorities in Kaduna, Niger and Kogi states. Christians constitutethe majority in Platue and Benue and they readily accommodated Islamic settlers who have turned out to be terrorising people in villages in these states since 2003. The Islamic settlers have turned Jos which used to be a peaceful resort for all people to a slaughter slab for christians.
South Western Nigeria
The major religious groups in South West Nigeria are Christian, Muslims and traditional worshippers. The Christians are in the majority in Lagos, Ogun, Oyo, Osun, Ondo and Ekiti states. Though Christians hold the sway in governance, they are tolerant and readily

accommodate both Muslims and traditional worshippers. There are instances where a family may have both Muslims and Christians co-habiting peacefully.
South-South and South Eastern Nigeria
The people in the South-South and South East zones of Nigeria are mostly Christians with very few Muslims who are mostly Hausa-Fulani traders from the Northern part of the country. There has not been any serious case of religions violence in the South-South and South eastern Nigeria. The south eastern region which is mostly inhabited by Igbos was initially dominated by catholics with few Anglicans. Subsequently, other denominations and smaller sects such as Seven Days Adventish Jehovah witnesses and other groups such as Pentecostal came to the zone. The major challenge to religious harmony in this region is that the Catholics who controlled government apparatus dicrminate against members of other denomination in government appointments. According to Ogbu (1989) denominational factors and affiliations formed a key issue in the result of 1961 elections in Igboland. In his submission, the seats that were contested in Awka/Onitsha area had twelve Catholics winning against just four seats for the
Protestants. This resulted in a conflict between Catholics and Protestants. This has been a matter of concern in the recent past when the protestants had to stage a protest against Catholic domination.
The abuse of religious freedom which manifested in the form of religious intolerance, fundamentalism, religious insensitivity, and intrution of political Islam into Nigeria are the major causes of religious violence.
The U.S. commission on International Religious Freedom declared
Nigeria as one of the world’s worst violator of Religious Freedom in April, 2010.
Nigeria was also indicted by US religious freedom report published in May 2013 for impunity, indifference and unwillingness to arrest aggression and violence based on religious differences.

The inability of Federal government to strtegically curtail the culture of religious intolerance and violent proselyting has been exploited as basis for the formation of many extremist Islamic groups in Northern Nigeria which has witnessed many religious terrorism in form of Jihads. It was reported that in the 14 th
century, Ali Yaji, the Emir of Kano conquered the
Habe-Hausa and installed Islamic sultanates. Some of these sultanates were overthrown by
Usman dan Fodio who instituted Sokoto caliphates and Emirates that were aligned with Sufi orders in 19 th century. Furthermore, in 1960 Abubakar Gumi, the former Grand Qudi of
Northern Nigeria established an Islamic fundamentalist organization with the support of wahubbist organization in Saudi Arabia. This fundamentalist organization became the offshoot of many Islamic terrorist groups (such as Maitasaine, Ansaru and Book Haram).
It is worth noting that the regulation on separation of state activities from religion was first violated when by Sir, Ahmadu Bello the Premier of the then Northern region in 1960 when he used his position to establish Islamic organizations (Balogun,1989). The accelerated development in political Islam in Nigeria from 1999 to 2014 was attributed to alleged discrimination against Muslims in key Federal government appointments. It would be recalled that NASFAT an organization of Muslim elites was instrumental to the proclamation of sharia law in twelve states in Northern Nigeria. The indifference the of Federal Government to the adoption of Sharia law into criminal statutes in these twelve states has also been condemned as tacit submission of state judiciary to Islam. This has allowed sharia law enforcement vigilante groups that were constituted in Kano, Kaduna, Bauchi, Niger and Zamfara states to molest innocent citizens in the process of enforcing prohibition of sales of alcohol. Some ladies who did not conform with Islamic dress code were wrongly accussed as prostitutes and were harrassed and injured . Sharia law also stipulates sentences varying from, stoning, flogging, amputation and inprisonment for crimes such as; adultery, ponography, same sex activities and theft.
The interference of Federal government in religious pilgrimages by Christian and Muslims was regarded by traditional worshippers as preferential treatment that discriminates against their group. Federal government has established Christian pilgrim board as well as Muslim Pilgrims board.
It therefore appears that the inclusion of religious freedom in the Nigerian constitution is a mere paper work due to government unwillingness to address the violation of that aspect of the

constitution. There are many cases of government indifference or inaction towards several cases of religious hostilities and marginalization. Christians in Northern Nigeria also regard policies by some state government that stipulate that Christians must obtain permits for outdoors public religious functions, prohibition on public preaching and restricting Christian activities to church premises as discriminatory and violation of their rights.
These developments have sometimes generated debates on the importance of religious freedom and secularism in heterogeneous states. It is against this background that this study is set to unveil the Nigeria experience of religious freedom and its implications on national security.
Religious Freedom and Terrorism
In spite of the fact that Nigeria is a secular state as stated in the 1999 the struggle for dominance between the three main religions have generated concern (Best,2001). Sequel to this, the prevalence of religious fundamentalism has been on rapid increase. There are reported cases of conflicts as a result of competition for public space by the adherent of traditional religion and other religions (Islam and Christianity) .On 3rd January, 1953 when one Islamic preacher, Alfa bisiriyu Apalara was killed on 3 rd
January, 1953 by Awo-opa worshipers numbering 11 in the cult of Oko Baba in Lagos. There was also the case of an Islamic Immam who was killed when he confronted the Ololu Masquerades that restricted free movement of women. Alhaji Abdul-
Azeez Afolabi was also slaughtered when he attempted to stop the new yam festival of Irelecalabash in Ikirun. It is intrusive to note that the marginalization of traditional religion at all level of governance has led to conflicts between traditional religion and other religions (Christianity and Islam). For instance, ‘Oro’ festival which is an annual traditional religion festival in Yoruba land of Nigeria do last for many days in which women and others who are not participating are given restrictions of movements and other limitations. It was forbidden for a woman to see an
Oro masquerade and according to the tradition, any woman who dishonored the sacred tradition

would lose her life immediately. Sequel to this, Sagamu in Ogun state, Nigeria witnessed a religious conflict between Oro traditional religion and Muslims in 1999, when ‘Oro’ accused a
Hausa woman of coming out during ‘Oro’ festival which led to loss of lives and properties.
There have been instances of intra and inter religious clashes. For example, within the Muslim communities, there have been clashes and hostilities between Qadiriyya and Tijaniyya sects and until recently within Izalah group in Northern Nigeria (Danjibo, 2010). Several clashes have been traced to differences in doctrines and beliefs among the Islamic religious sects and groups
(Best,2001). There have also been conflicts between Pentecostal christians and the Orthodox churches. These conflicts were traced to doctrinal differences and beliefs among the denominations (Ayuk,2006).
Religious intolerance, aggression and hostility towards people of other faith formed bases of most religious violence in the country (Balogun 1988). It is usually based on wrong teaching by uneducated and parochial preachers and Imams who make their followers to believe that people who are not members of their religious groups are infidels doomed for destruction. Some
Imams also blare provocative messages that incite their followers to discriminate against people who hold contrary religious views. Such messages promoted strict adherence to religious doctrine without recourse to fundamental human right. The extreme adherence to such wrongly perceived doctrines was reported to have provided the platform for lunching organized resistance to forces of modernism (Komon Chalk and Lane 1996).
In 1980, there was a religious crises that started in Zaria which later led to destruction of lives and properties. Subsequently , Maitatsine riots led by one Islamic cleric knowns as Maitatsine resulted in the destruction of lives and properties in Kano and some other parts of Northern
Nigeria.
The Maitasaine group was of the opinion that their Islam doctrine was the only pure religion which should be entrenched by force through Jihad. It was also their plan to subject the political, social and economic systems to the tenet of their faith. The Maitasaine group like the Boko
Haram are very rigid and intolerant of social change, western education and the ethos of fundamental human rights.
In 1986, Nigeria also witnessed another theater of religious conflict which was generated by the state over the alleged registration of Nigeria as a member of Organisation of Islamic Council

(OIC). This generated a lot of debates and controversies between the Christians and the Muslims
. It was vividly argued that since Nigeria is a secular state, the country’s governance structure and administrations must not be linked with any religious organizations. Similarly, Muslims and
Christian students of the Kafanchan college of education , in 1987 also had a disagreement that proliferated into some parts of Kaduna state and subsequently resulted in wanton distruction of churches . Likewise, there was the Zangon –Kataf crises in Kaduna state in 1992 between minority Hausa muslim settlers and the Kataf christians. Houses and villages of the Kataf people were destroyed and many lives were lost. In the year 2000, Nigeria was hit by another round of religious crises following the introduction of Sharia system of governance (Islamic law) by some
Northern state governments. As usual churches were burnt down and many lives were lost in
Kaduna and Kano.
In November 2002, protests relating to Miss World beauty contest during an Islamic festive period (Ramadan) also resulted into conflict between Muslim and Christian groups in Kaduna.
This was followed by destruction of properteis and business centres owned by christian minority groups in the North.
Further to this, the religious fundamentalism by Boko Haram started in 2002. The sect was formed in Borno, North Eastern Nigeria in 2002 with the objective of creating an Islamic state.
The group initially had links to al-Queda up till 2014 when it developed relationship with Islamic states of Iraq (ISIS). Boko Haram, under Mohammed Yusuf, embarked on agenda of radical
Islamisation in 2002 through the platform of Izala Islamic society which he used in recruiting about 10,000 followers who were sympathetic to his teachings. The group has the ideology that western education and its systems are contrary to Islamic injunctions and are not acceptable.
By 2009, the group became militant and advocated violent transformation of institutions in northern Nigeria according to fundamental interpretation of Islam. The group therefore killed

many christians, destroyed churches, schools, and government institutions. Boko Haram perpetuated numerous terrorist attacks between 2009 and 2015 as presented in Table 1. The sect has become a sub-regional phenomenon which has carried out bombing and sporadic attacks in villages and towns both in Nigeria, Niger, Cameroon and Chad.
1
1
960
999
000
001
002
006
1
2
2
2
2
3
3
2
1
1
Masquerade with Muslim peageant beauty contest clash
Religious riot due to
US invasion of Afghanistan
Muslims
Christians for
Religious attacked organising conflict between Christians and
Muslims in Maiduguri
1
Over
250 people were killed and several churches destroyed.
Over
50 persons killed and 30 churches destroyed; over
200 shops,houses and vehicles
Ibadan,
Oyo State
African
Violent clash between
Teaditional worshipers-(Oro)
Muslims and
The Kaltungo religious crisis and Sharia induced riots
5
3400 people were killed. Houses and Churches were burnt
Sagamu
Kaduna,
Gombe.
800
Jos.
Kano,
Kaduna
Borno
African
Traditional
Religion (ATR) and
Militant
ATR
Islamic
-Islamic militants
-Islamic
Militants
Islamic
Militants
-Islamic militants
Viole nce was caused by intolerance
Repri sal attacks were carried out in Kano
Reprri sal attacks was carried out on
Muslim in
Abia
Islami c extremist protested against US influence
Trigg ered by an article on
Mohammed’s passion for beautiful ladies on
Prophet
Carto on
Mohammed, in Jyllands-
Posten.

007
008
009
2
010
2
2
2
2
1
1
4
2
6
Religious violence
Boko Haram Sect
– vandalised.
1 Gombe
Muslims and
Christians religious violence.
Ethno-religious conflict at the Makama New
Extension, Religious violence unleashed by the radical
Boko Haram sect on
Christians.
Clashes between
Muslims and Christians
Over
700 people killed and thousands internally displaced
1,264 children orphaned, over
392 women widowed, and several properties destroyed
Over
700 persons killed, 3,500 persons internally displaced,
1,264 children orphaned, over
392 women widowed, and several properties destroyed.
9 people killed
Plateau
Jos,
Borno,
Bauchi,
Kano,
Yobe, Jos.
Jos,
Plateau State.
Haram
Boka
Over Jos,
Muslim pupils killed their Christian teacher
Islamic militants
Pupils claimed that their teacher desecrated the Quran while attempting to stop a student from cheating in an examination hall.
Trigg ered by the controversial results of a local election later turned religious.
Haram agenda declare
Islamic
Bok caliphate has to
Several lives were lost and over 100 vehicles vandalised.
Boko
Repu diation of western influence
Bok

011
012
2
013
2
014
2
015
2
2
27
23
49
Bombs were alleged to have been planted at the Church’s parking lots.
Insurgency
Insurgency
Bombing
Insurgency
Insurgency
Bombing
Abduction
90 persons were killed and properties destroyed.
Abuja,
Maiduguri,
Madala,Niger
State.
Over
22 persons were killed and several others injured.
Over
187 people are killed in Baga in Borno State. people killied
2289 were
Gombe,
Mubi,
Adamawa
State.
Borno,
Bauchi , Lagos
Prison, Koto prison in Kogi
State, Yobe,
Kno, Ekiti
Prison, Minna prison, Kano,
Gombe.
Borno,
Abuja, Gwazo,
Mubi,
Gumsuri,Kano,
Damasak;
Cameroon
Boko
Haram militants
Boko
Haram militants
Boko
Haram militants killing
Mass bombing via
North
East of Nigeria.
North East of
Nigeria. Wazo,
Kanga,,Baga,
Potiskum,
Kolafale.
Michiku,
Gombe,
Fotokol, Bosso,
Diffa, Mbutu,
Chibok
Haram Sect.
Haram
Boko
Haram has agenda to declare
Islamic caliphate
Bok
Haram declared
Islamic caliphate in territories captured
Bok
Haram erected
Islamic flags in some captured territories
Boko haram
Declares allegiance to
ISIS.
Religious Freedoms and its Implications for National Security .

The primary aim and responsibility of any government is to ensure security of lives and properties. It is on this premise that national security becomes more cogent and forceful by government. Thus, ensuring and safeguarding the sovereignty and territorial integrity of the state becomes a salient issue for national security. In this vein, Section 14(2) of the 1999 Constitution stated that “the security and welfare of the people shall be the primary purpose of government”
(Federal Government of Nigeria,1999)
Nigeria President, Goodluck Jonathan had on three occasions declared a State of
Emergency in some local governments in Borno, Adamawa, and Yobe States in response to the escalation of violence and terrorist activities occasioned by the violent Islamic sect, Jam'atu
Ahlis Sunnah L'dda'awatih wal-Jihad, otherwise known as Boko Haram. S ection 305 of the
1999 Constitution empowers the president to impose of a state of emergency in the country or any part of the country subject to ratification by a two-thirds majority of the members of
National Assembly within two days, if the legislators are in session, or 10 days, if they are not.
Thus, Section 305 (3) of the 1999 constitution states that”The President shall have power to issue a Proclamation of a state of emergency only when: the Federation is at war; the Federation is in imminent danger of invasion or involvement in a state of war; there is actual breakdown of public order and public safety in the Federation or any part thereof to such extent as to require extraordinary measures to restore peace and security; there is a clear and present danger of an actual breakdown of public order and public safety in the Federation or any part thereof requiring extraordinary measures to avert such danger; there is an occurrence or imminent danger, or the occurrence of any disaster or natural calamity, affecting the community or a section of the community in the Federation; there is any other public danger which clearly constitutes a threat

to the existence of the Federation; or the President receives a request to do so in accordance with the provisions of subsection (4) of this section.
There is no doubt that the territorial power and sovereignty of the have been threaten by the competitions from religious groups. It could be recalled that some Local government areas in
Yobe, Adamawa,Borno were takenover and declared as Caliphate states in November 2014 by the dreaded Islamic sect called Boko Haram. In 2014, the Governor of Borno state, Nigeria, raised an alarm of how Boko Haram groups have finally taken over the control of 8 local government areas. The areas captured by the insurgents in the North East states of Nigeria includes locations such as Gajigana, Ngaze, Ngenzai, Marte Junction, Mile 90, Yoyo, Kekeno,
Kukawa, Cross Kauwa,Baga Kangarwa, Amirari, Kichimatari, Borokari Barati, Kauwa and other localities
The activities of the dreaded Islamic sect (Boko Haram) have led to threats to national security. This is evident in the postponement of the 2015 general election which was rescheduled from 7th of February 2015 to 28 th
March 2015. Thus, the activities of religious fundamentalist groups have been a potent force for the nation’s instability due to the inability of the state military apparatus to curtail them. In this vein, religion is becoming a divisive issue that constitutes a growing conflict flash point.
Remediation
In order to control and minimize incidences of abuse of religious freedom and religious violence it is important that Nigerian government should implement the UN minimum development goal on ensuring mass literacy. The low level of education in Muslim dominated parts in Northern Nigeria has contributed to frequent abuse of religious freedom and intolerance in that part of the country. There is a correlation between the level of education and the ability of citizen to understand the laws guarding civil behavior and have respect for fundamental human

rights. It is also imperative for state and local government authorities to provide required municipal and social facilities in order to reduce social disparity and marginalization complex that are linked with “Almanjeri” or local Arabic schools.
The Federal government should introduce learning of vocational skill into the syllabi of the government established modern “Almanjiri” schools. This will guarantee that products from such institutions are employable or could be involved in formal or informal productivity sector after completing their studies.
The different religious groups should also be encouraged, to expose their clergies, Imans or leaders to appropriate religious education. It has been reported that most incidences of religious violence were initiated directly and indirectly by negative messages of intolerance from Imams.
There have been instances where after leaving the mosque at the close of Friday Jumat service the “Umah”, muslim adherent were fully charged into violence, culminating in destruction of churches and vandalisation of houses and properties of Christians. Contrary to the general believe that Islam is a peaceful religion and the injunction in a section of the Quran that “there should be no compulsion in religion” (Quran 2:256-257) some Imams propagate sermon of hatred with parochial perversion of Quran 58:22 which states that “you will not find any people who believe in God and the last day loving those who exhibit contempt for God and His people
“. There are many other “surahs” that have been negatively perverted and interpreted to cause mayhem. Therefore, training and retraining of preachers and Imams by both Christian and
Islamic boards is vital in ensuring peace in the nation.
It is expected that sound education and availability of employment opportunities will create a conducive economic environment to mitigate interreligious tension. Government should devise solution to the problem of social inequality marginalization and poverty which has exacerbated the growth of radical Islam. Nigeria should also embrace good governance characterized by accountability, transparency and respect for fundamental human right in order to minimize ethno-religious motivated agitations .
The Nigerian Inter-Religious Council (NIREC) should be empowered to set machinery in place to ensure training and issuance/renewal of license of christian preachers and Immams. NIREC should play the pivotal role in ensuring peaceful co-existence of different religious adherents by mitigating causes of religious intolerance and aggression.

Conclusion
Nigeria as a secular state has been characterised with religious intolerance and fundamentalism. These abuse of Religious freedom has degenerated into national security crises due to the unwillingness of government to promptly curtail activities of Islamic extremism.
Although the insurgency by Boko Haram has been curtailed and territories forceful declared as
Islamic Caliphates had been recaptured through regional and international security collaborations, it is expedient that the relevant government agencies should be more sensitive, responsive and proactive in addressing issues that may precipitate religious crises.
In view of the fact that Nigerians have lived in harmony together in the different parts of the country without fear of being attacked or molested, it is necessary to revisit our past and the potentials in our inherent human nature and socio-political factors. In order to secure a long term stability government should encourage and support inter-religious dialogue and impliment sound policies. It is obvious that a well coordinated nternational collaboration is a critical step in the ongoing process of sharing best practices for strengthening domestic counterterrorism infrastructures and ensuring national security.
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