If religion is the belief in supernatural, its propriety in civilised society lies in the cognizance of conciliating the divergences to euphony, which is characterised by harmony of universe and is symbolic of the supernatural arbiter. And if religion is merely a bunch of rituals whcich remains with us for sake of tradition then the apotheosis of God sought by the intervention of politics, rather than any social or cultural renaissance, is apocalyptic for any civilisation because politics has foundations on regional authority and resists any universal outlook.
Religion and politics are quintessential aspects of human life. Under ideal conditions the dichotomy between a psychological phenomena of religion and the social phenomena of politics should render them as separate entity. But historical and contemporary facts reveal that the two have been interrelated and often inseparable; and usually religion has dominated the undercurrents of politics of any age - and this phenomena continues even till today.
Zorastrianism was the official religion of Achaemenian empire. In the Roman empire, during the time of Constantine, Christinaity was accepted as state religion and Church was made part of the government. Today many countries have declared themselves as Islamic nations and their laws are framed accordingly. Religion has usually been associated with social reconstruction and upliftment of downtrodden. For example, Buddhism and Jainism during its inception had upliftment of deprived sections as one of its primary objectives. Martin Luther King Jr. used Christianity to fight against racial segregation in USA. But these efforts for social transformation inspired and guided by religion had great political implications in later times.
Religion is a useful social instrument which can be effectively exploited for political ends. If the objective is in the interest of the masses then religion is a means for progress - not only well being of the people but also advancement and growth in arts, culture, literature and betterment of social relations, as it happened in India (during the Gupta age) and elsewhere (as in Europe during Protestant movement).
Niccolo Machiavelli speaks of religion and morals, “as an instrument to be used to his advantage by the intelligent ruler". Indian history shows that in third century BC, the effective pacifist policies of Asoka (after the Kalinga war) were prompted by Buddhist philosophy. Akbar used a synthesis of all religions and particularly Sufism as a cohesive force during his reign - which also aimed at reducing the dominance of the clergy in state affairs.
When religion is not directed properly, its political cover tends to acquire dubious connotations. When politics is ridden with rigidness of religious view, fanaticism without rationalism and religious bigotry - then politics tends to play havoc with the society. As a strong political force but for a devisive purpose, MA Jinnah used Islam for the creation of Pakistan. In the Czarist Russia Church was an instrument of tyranny - so when Czar Nicholas was overthrown, even religion had to go. Aurangzeb’s state policy suppressed people following other religions, and even those Muslims who were not Sunni were persecuted. In his reign, progress in art and culture also stopped - thus signifying stagnation of society and apodictic of end of Mughal supremacy.
As the association of religion with politics is intricate, no government or political party can be outrightly written off for associating with any religion and especially in democracy, no political party can remain absolutely disassociated from religion. But if religious fundamentalism takes the stride then the orthodox and narrow outlook perpetuated to gain power can result in oppression and suffering in general and making the society as a whole regressive.
Today in India (also in some foreign nations) secessionist elements are taking the cover of religion to justify themselves, which seems not only absurd but is a dangerous trend if people accept it either blindly or fearfully. To stretch religion to the extreme for a fundamentalist political upsurge is not only pernicious but also detrimental to democracy like ours.
The necessity of present times is recognition of national identity over religious identity, acceptance of constitution and law above religion, appreciation of logic over mystic, right perception of present social condition and interpretation of religion accordingly, to have rational and universal outlook and above all to believe God and thereby religion in right perspective.