The recent anti‑Islam protests organised by relevance‑seeking groups in parts of Nigeria’s South West are unfortunate, provocative, and capable of inflaming religious tensions in an already fragile society. While citizens have a constitutional right to peaceful protest, no group should use insecurity as a pretext to demonize an entire religion or its adherents.
Kidnapping, banditry, terrorism, and violent crime have affected Muslims, Christians, and Oníṣẹ̀ṣe practitioners alike. Victims bear names such as Rashidi, Salami, Abideen, Kudirat, Sekinat, Iyabo, Segun, Bola, Kemi, Emmanuel, Jacob, Caroline, Ifeoma, Bala, Audu, Bako, Ige, Ogundeji and many others. Criminals do not discriminate by faith, and our response to insecurity should not either.
It is therefore disappointing that organisers of these protests are quick to associate criminality with Islam while ignoring the complexity of Nigeria’s security crisis. For years Muslim scholars, organisations, and mosques have consistently condemned kidnapping, banditry, terrorism, and all forms of violence through sermons, public statements, conferences, and community engagement. Many Muslim communities in Kwara, Oyo, and Ogun states have suffered immensely from these crimes.
A fundamental question must be asked: is it the responsibility of Muslims, Muslim organisations, or mosques to pursue bandits or provide security for lives and property in Nigeria? The answer is no. Security is the constitutional responsibility of government through the armed forces, the police, intelligence agencies, and other security institutions. Religious organisations can support peacebuilding, community vigilance, and moral guidance — as Muslim stakeholders have long done.
Pathetically, some Christians and Oníṣẹ̀ṣe adherents have used social media to insult and bully Muslims. At this critical moment, Christian leaders — particularly umbrella bodies such as CAN and PFN — should counsel overzealous members and discourage inflammatory rhetoric that could inflame the polity. Distinguished Christian pastors such as E.A. Adeboye, W.F. Kumuyi, and Daniel Olukoya have consistently shown restraint, wisdom, and a deeper appreciation of the complexities surrounding Nigeria’s security challenges.
Similarly, respected Oníṣẹ̀ṣe leaders such as Professor Wande Abimbola, Baba Yemi Elebuibon, and Iba Gani Adams are unlikely to engage in reckless religious blame games over insecurity. They understand that the kidnapping and banditry crisis is deeper than newspaper headlines and social media narratives. Decades of neglect of security infrastructure, an overcentralised and outdated policing architecture, weak intelligence systems, inadequate community participation, and, in some cases, unhealthy relationships between political actors and criminal elements have all contributed to the crisis.
The painful truth is that criminals answer Christian names, Muslim names, and Oníṣẹ̀ṣe names. Crime has no religion. Terrorists, kidnappers, and bandits do not represent any faith; they represent criminality.
Nigeria does not need religious scapegoating. It needs effective governance, modern policing, intelligence‑led security operations, community engagement, and accountability from those entrusted with protecting lives and property.
Why the demonisation? Why the name‑calling? Why the tantrums? Why blame an entire faith community that is itself among the major victims of insecurity?
We are all in this together. We have only one country. Let us reject hatred, embrace dialogue, strengthen national unity, and work collectively against the real enemies of society — criminals, terrorists, kidnappers, bandits, and those who profit from division and discord.
Say no to anti‑Islam protests. Say yes to justice, peace, national unity, and responsible citizenship. We are Yorubas; one of our proverbs reads, “When the house is on fire, wise people fetch water; they do not argue over who owns the bucket.”
Lukman Raimi, PhD, LL.M, MNIM is a
Public intellectual and policy analyst
