By Sakariyah, Ridwanullah
Religion in Nigeria is not just a matter of faith, it is a way of life. From politics to culture and even family traditions, Christianity and Islam dominate the country’s social fabric, shaping identities, sparking mass movements, and at times fueling tension. Nigeria, Africa’s most populous nation, breathes religion in every aspect of daily life.
This raises a pressing question: Why have Christianity and Islam, above all other faiths, taken such deep root in Nigeria? The answers may lie in history, scripture, and the enduring human search for meaning.
A Land Touched by Missionaries and Jihad
Historically, the story of Christianity in Nigeria is linked to the arrival of missionaries in the 19th century. In 1842, the Wesleyan Methodist Mission established its first mission in Badagry, Lagos. By the late 1800s, the Church Missionary Society (CMS) had begun establishing churches and schools across the South. Their gospel mission was as much about promoting literacy as it was about salvation. The Bible itself underscored this urgency: “Go therefore and make disciples of all nations” (Matthew 28:19). To the missionaries, Nigeria’s shores seemed like fertile ground for fulfilling the Great Commission.
On the other hand, Islam in Nigeria has a much longer history. Records show that traders carried Islam across the Sahara into the northern part of the country as far back as the 11th century. Its greatest acceleration came in the early 19th century with Usman dan Fodio’s jihad of 1804, which swept through the North and led to the establishment of the Sokoto Caliphate. For Dan Fodio and his followers, faith was a call to reform. The command of the Qur’an was clear: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (Qur’an 16:125). To them, spreading Islam was both divine instruction and an act of social justice.
Literacy and the Power of the Word
One driving factor for both religions has always been their role in education. Mission schools opened the doors to Western education, creating an elite class of literate Nigerians who later spearheaded the struggle for independence. Nnamdi Azikiwe, Nigeria’s first president, was a product of missionary schooling. For many families, conversion to Christianity meant access to books, jobs, and social mobility.
Similarly, Islam tied faith to literacy. The Qur’an begins with the word “Iqra” — “Read” (Qur’an 96:1). From Quranic schools in dusty northern towns to today’s Islamic colleges, reading Arabic has long gone beyond a purely spiritual act; it became a gateway to identity and belonging. In both cases, the written word became the ladder of belief.
Community, Identity, and Belonging
Another driver is the human need for community. Christianity has always thrived on fellowship: the Sunday service, the choir, and the night vigil. In the words of Hebrews 10:25: “Do not give up meeting together, as some are in the habit of doing, but encouraging one another.” In a fragmented society, church life seems to offer a family beyond bloodlines.
Likewise, Islam, too, is woven tightly around community. The daily call to prayer echoes across Northern and Southern Nigeria’s cities, pulling strangers into a single row before God. The Prophet Muhammad (PBUH) is reported to have said: “The believers, in their mutual love, mercy, and compassion, are like one body; when one part aches, the whole body responds with sleeplessness and fever” (Hadith 6258, Book 32, Sahih Muslim). It is this communal spirit that explains why Islam has flourished so powerfully in the North, and of course, has gained followership in some parts of the West over a century.
Politics and the Pulpit
To this day, some still view religion, especially Christianity and Islam, as purely spiritual, grounded in devotion to God. But in Nigeria, religion has often been deeply politicised. During colonial rule, both missionaries and Islamic scholars helped shape cultural resistance. After independence in 1960, politicians began to court both the pulpit and the mosque. By the 1980s, evangelical Christianity began to spring up with the message, “Nigeria will be saved!”
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Meanwhile, in the North, Islamic movements rallied around Sharia, which was gaining momentum, arguing that the Qur’an provided the backbone: “And We have sent down to you the Book as clarification for all things and as guidance and mercy” (Qur’an 16:89). By 1999, twelve northern states had adopted Sharia law in varying forms — a decision that continues to shape political debates in Nigeria today.
Poverty, Hope, and the Search for Miracles
Yet, perhaps the most powerful driver of religion seems to be economic and emotional. With nearly 133 million Nigerians living in multidimensional poverty (according to NBS, 2022), faith offers hope where the state often fails. Churches promise healing, prosperity, and breakthroughs. Countless times, prosperity preachers often turn to 3 John 1:2: “Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.” This is just to prove that God wills material wealth and physical well-being for believers. Yet, in its original context, this verse is John’s personal prayer for Gaius’s overall well-being, not a doctrinal guarantee of riches.
In the same vein, mosques do offer spiritual grounding. But then, charity has always been central, as one of the major pillars of Islam, especially to strengthen the faith of Muslims and equally attract non-Muslims to Islam. Zakat (obligatory almsgiving) ensures that even the poor receive food, clothing, and dignity. The Qur’an 2:274 says: “Those who spend their wealth in charity day and night, secretly and openly, will have their reward with their Lord.” In a country where government safety nets are fragile, religion often fills the gap. Hence, the subscription of tens of million Nigerians to religion.
The Future of Faith in Nigeria
Today, Nigeria appears almost evenly divided between Islam and Christianity, with about 49% Christians and 48% Muslims (Pew Research Center, 2021). Both faiths are growing, both adapting to modern challenges. Interestingly, social media has transformed pastors and imams into influencers. Youth are praising God through hip-hop beats, attracting followers, while preachers in the North reach millions online. The competition is fierce, but so is the devotion.
From the foregoing, it is clear that the driving forces of religion in Nigeria are shaped not only by doctrines but also by desires: the desire to belong, to acquire wealth and power, to rise socially and politically, and to find meaning in chaos. From Matthew’s Great Commission to the Qur’an’s call to invite with wisdom, the scriptures themselves continue to propel believers. And in a country of over 200 million souls, religion in Nigeria is not retreating. If anything, it is multiplying, driven by the unstoppable human hunger for hope.
