By David Akinadewo-Adekahunsi
In Nigeria today, hundreds of condemned inmates languish in various correctional facilities, awaiting execution for capital offences ranging from armed robbery and kidnapping to murder. Their continued stay in the prisons, despite valid death sentences handed down by competent courts of law, has become a burden on the system, a moral dilemma, and a growing threat to national security.
The reluctance of state governors to sign death warrants often due to political, emotional, or religious sentiments, has prolonged this anomaly, creating a dangerous imbalance between justice and mercy.
The law is clear: anyone found guilty of a capital offence after due process must face the prescribed penalty. Section 33 of the 1999 Constitution of the Federal Republic of Nigeria (as amended) explicitly recognises the death penalty as a lawful punishment under Nigerian jurisprudence. Yet, many governors have treated the signing of death warrants as a taboo, ignoring both the law and the public interest. Their hesitation has not only emboldened hardened criminals but also sent a wrong message to society that crime may pay after all.
The continued confinement of condemned criminals has contributed to congestion in correctional facilities across the country. Reports have also linked some of these inmates to organised jailbreaks in recent years.
One of such incidents occurred recently in Yobe State, where a death row inmate reportedly escaped from custody. Similar breaches have been recorded elsewhere, often masterminded by these condemned prisoners who feel they have nothing more to lose. This disturbing trend calls for decisive action from those entrusted with executive powers, the state governors.
Biblical and Quranic support for capital punishment
The Holy Scriptures, both the Bible and the Quran, recognise the principle of retributive justice. In Genesis 9:6, the Bible declares: “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.” This verse lays the foundation for capital punishment as a moral and divine response to the taking of innocent life.
The New Testament, while emphasising mercy, does not abolish justice. In Romans 13:4, Apostle Paul writes that the ruler “beareth not the sword in vain,” but is “a minister of God, a revenger to execute wrath upon him that doeth evil.”
Similarly, the Holy Quran supports capital punishment in cases of murder and corruption on earth. Surah Al-Baqarah (2:178) states: “O you who have believed, prescribed for you is legal retribution for those murdered…” while Surah Al-Ma’idah (5:32) emphasises that whoever kills a person unjustly “it is as if he has slain all mankind.” Islamic jurisprudence allows for the death penalty under strict judicial scrutiny, recognising it as a legitimate instrument to maintain peace and justice in society.
Both holy books underscore a balanced approach: mercy for the repentant and justice for the unrepentant killer. Justice, in this context, is not cruelty, it is deterrence and protection for the innocent.
Lessons from the United States
Nigeria, which patterned its democratic system after that of the United States of America, can learn from how capital punishment is handled across many U.S. states. Despite being the world’s foremost democracy, the U.S. continues to enforce the death penalty in numerous states, including Texas, Florida, and Georgia.
In these jurisdictions, executions are carried out after exhaustive appeals, ensuring due process and finality in justice. Governors there do not shy away from their constitutional duty; they recognise that maintaining public safety sometimes demands difficult decisions.
It is ironic that Nigerian leaders, while claiming to uphold democratic ideals, often neglect this vital aspect of justice. Selective governance, where the rule of law is applied only when convenient, undermines public trust and erodes the very foundation of democracy. If America, the model from which Nigeria borrowed, can enforce lawful executions in the interest of peace and deterrence, Nigerian governors should have no moral or political excuse to act otherwise.
The need for Executive Courage
Governors must understand that signing death warrants is not an act of personal vengeance but a constitutional responsibility. Failure to carry out court judgments weakens the justice system, demoralises law enforcement, and emboldens criminals. Every day a condemned murderer or kidnapper remains alive in prison, the families of victims are denied closure, and society remains at risk. Justice delayed, in this case, truly becomes justice denied.
The politics of hesitation must stop. The peace-loving citizens of Nigeria deserve to live without fear of those who have taken innocent lives. The argument that signing death warrants could affect political fortunes is hollow compared to the sacred duty of upholding the rule of law. Mercy can be exercised in deserving cases through commutation of sentences, but habitual killers and terrorists who show no remorse should not be shielded under misplaced sympathy.
Conclusion
Nigeria must choose justice over sentiment. Governors, as the chief executives of their states, must have the moral and political courage to enforce the law in full measure.
The continued refusal to sign death warrants not only undermines the judiciary but also endangers society. Upholding capital punishment where due is not about cruelty, it is about protecting the innocent, preserving order, and deterring evil.
When justice is served without fear or favour, peace will prevail. The gallows must not rust while the blood of victims cries for justice.
David Akinadewo-Adekahunsi is a journalist, musician, author, and cleric based in Ondo State, Nigeria. He writes on issues of faith, governance, and social justice.
