This paper interrogates whether the modern (post-)colonial nation-state is compatible with religion or structurally harmful to it, drawing on the works of Mahmood Mamdani (Neither Settler Nor Native), Faisal Devji (Muslim Zion), and Wael Hallaq (The Impossible State). Mamdani demonstrates how the nation-state emerged from colonial practices that manufactured permanent majorities and minorities by politicizing identity, with religion functioning as a key marker of exclusion. Devji's analysis of Pakistan and Israel as concrete cases exposes the limits and internal contradictions of the idea of a "state for Muslims" or a "state for Jews." Hallaq argues that the notion of an "Islamic state" is inherently self-contradictory, insofar as the modern state fundamentally conflicts with religious modes of ethical formation. Taken together, these scholars compel a reconsideration of whether religion can survive within nation-state frameworks without being transformed into an instrument of political exclusion. This paper examines the colonial genealogies of religious-national identity, analyzes the tensions between religious ethics and state sovereignty, and evaluates whether a decolonized political community can preserve religious life beyond domination and minoritization. In this context, the paper seeks to reimagine the role of religion in politics and the public sphere within an inclusive state grounded in full citizenship, equal rights, and plural identities, capable of overcoming hegemonic theologies and their moral failures.