Secularism and Islam are deeply contentious in Bangladesh's socio-political landscape. This ideological dichotomy has shaped the nation's identity, governance, and societal norms in profound ways, often creating divisions that seem insurmountable. While secularism was enshrined in the 1972 Constitution as a guiding principle for the newly independent state, the reality of its application has been fraught with contradictions, compromises, and conflicts. The story of Bangladesh’s struggle to balance secularism with its deeply rooted Islamic identity is not just a tale of political maneuvering, but one of cultural clashes, societal evolution, and the ongoing quest for national coherence.
Secularism in Bangladesh: An Ideal Under Siege
Secularism in Bangladesh, as originally conceptualized in the 1972 Constitution, was intended to foster a state where religion would not dictate governance, allowing for a pluralistic society that could accommodate its diverse population. However, this ideal has been increasingly challenged, leading to an inconsistent and often superficial application of secular principles. The journey of secularism in Bangladesh has been marked by significant setbacks, particularly in the face of rising religious conservatism and political expediency.
Faham Abdus Salam, a prominent commentator on Bangladeshi socio-political issues, offers a critical view of how secularism has been practiced—or rather, compromised—in Bangladesh. In his analysis, secularism in the country is often stripped of its philosophical depth, reduced instead to a tool for the urban elite to assert their superiority over traditional religious beliefs. Salam uses an evocative allegory to highlight this superficiality: the story of an uneducated villager who believes in a spirit residing in a village tree, reciting Ayatul Kursi for protection, contrasted with a city-educated political worker who mocks these beliefs yet avoids walking under the tree out of fear. This tale underscores the selective and insincere application of secularism in Bangladesh, where secularists may reject traditional beliefs on the surface but are still deeply influenced by them.
This version of secularism is often criticized for catering to the interests of the urban elite, who demand social security and moral freedom while being intolerant of religious communities asserting their individuality.
Salam’s critique resonates with the broader issues highlighted by Abdul Wohab in his article "Secularism or No-Secularism? A Complex Case of Bangladesh," where he argues that the state’s version of secularism is distinctly different from Western models. Wohab points out that Bangladesh’s secularism attempts to balance religious practices in the public sphere while ostensibly keeping religion out of state governance. However, this balance is frequently disrupted by political motivations, leading to a diluted and inconsistent form of secularism that struggles to assert itself in the face of rising religious influence.
The political manipulation of secularism in Bangladesh is perhaps best exemplified by the changes made to school textbooks in 2017, where secular content was removed under pressure from Islamic groups like Hefazat-e-Islam.
This move, while politically expedient, was seen by many as a betrayal of the secular ideals that were supposed to underpin the nation’s identity. The insertion of more religious content into educational curricula is indicative of how secularism has been increasingly sidelined in favor of appeasing religious sentiments.
The Islamic Perspective: Tradition, Modernity, and the Quest for Power
Islam has always been central to the cultural and social fabric of Bangladesh. However, the way Islamic identity is expressed and understood has evolved, particularly in response to the challenges posed by modernity. This evolution has created significant tensions within the Muslim community, especially between those who wish to preserve traditional Islamic values and those who seek to adapt these values to the realities of a modern, globalized world.
Faham Abdus Salam provides a nuanced perspective on the evolving identity of Bengali Muslims, particularly in the context of cultural and religious influences. He discusses how, historically, Bengali Muslims aspired to emulate the refinement associated with Mughal culture, a legacy that continues to influence cultural practices such as the use of biryani at significant events. However, Salam also highlights the identity struggles faced by a newer middle-class generation in Bangladesh during the 1950s and 60s, who were caught between their Muslim identity and a desire for progressive modernity. This generation often felt compelled to suppress their Islamic identity in public, fearing it would be perceived as backward in an increasingly Westernized society.
The rise of groups like Hefazat-e-Islam reflects the ongoing struggle to define what it means to be a Muslim in modern Bangladesh. These groups have successfully influenced public policy, as seen in the curriculum changes in school textbooks and the recognition of Dawrah degrees from qawmi madrasas as equivalent to an official MA degree. These actions have sparked widespread debate about the role of Islam in public life and whether the state is increasingly being influenced by religious conservatism.
Salam also critiques the current generation of Muslims in Bangladesh, who, despite having a better understanding of Islamic principles than their predecessors, often lack the grace and tolerance that characterized earlier practices.
Today, the focus is frequently on winning arguments rather than fostering mutual understanding, a significant departure from the approach advocated by Prophet Muhammad. This shift towards a more assertive Islamic identity is not without its challenges, as it often leads to a superficial engagement with Islamic principles, focused more on outward expressions of faith than on the deeper spiritual and ethical dimensions of Islam.
The Consequences of Conflict: A Nation Divided
The ongoing conflict between secularism and Islam in Bangladesh is more than just an ideological battle; it is a struggle for power and resources that has deepened the divisions within Bangladeshi society. The secular urban middle class seeks economic security and a Western lifestyle, fearing that the rise of religious conservatism could threaten their way of life. On the other hand, religious conservatives, often referred to as the "Huzur" party, are concerned with social mobility, seeking to improve their worldly status while maintaining their spiritual commitments.
Salam’s discussions provide valuable insight into the socio-political dynamics that exacerbate this conflict. He highlights how the secular urban middle class often perceives the religious "Huzur" party as a threat to their economic security and Western lifestyle.
This perception fuels a deep-seated fear that religious conservatism could undermine their aspirations, such as obtaining a foreign passport. Conversely, the religious conservatives, who have already secured their spiritual goals, now seek upward mobility in the worldly sense, creating a complex interplay of power and resources.
This conflict has resulted in a polarized environment where both secular and religious communities feel marginalized and insecure. The state’s alternating support for secular and Islamist forces has only exacerbated these tensions, creating a political landscape where neither ideology can fully assert itself.
The consequences of this conflict are profound. Religious minorities, including Hindus, Christians, Buddhists, and others, have faced increasing repression and violence. Odhikar, a human rights organization, reported numerous attacks on minority communities, including killings, land grabs, and the destruction of temples. This violence reflects a society struggling with its identity, where the lines between personal piety and political power are increasingly blurred.
Faham Abdus Salam’s critiques extend to the broader socio-political environment in Bangladesh, where he observes that the increasing influence of religionists has led to a murky constitutional position on secularism. While the 15th amendment in 2011 restored secularism as a fundamental principle of state policy, Islam remains the state religion, creating an inherent contradiction. This contradiction, Salam argues, is indicative of a broader societal struggle where secularism and Islam are not just opposing ideologies but are also tools for political and social maneuvering.
Furthermore, the environment of intimidation created by religious groups has had a chilling effect on free speech. Secular and atheist writers and bloggers have been assassinated, teachers and editors attacked, and artists threatened, all under the pretext of protecting religious sentiments. The Digital Security Act, with its vague definitions and sweeping powers, has further restricted the space for free expression, adding legal harassment to the already existing public humiliation and physical attacks.
Since the resignation of Sheikh Hasina following the massive student-led protests in July and August 2024, the political and social dynamics in Bangladesh have shifted significantly, giving rise to a concerning wave of Islamic fundamentalism.
Social media became a platform for a barrage of posts advocating for a patriarchal restructuring of national politics, some explicitly stating that women should not be allowed to lead the country. This rhetoric gained traction among conservative groups that capitalized on the political vacuum created by Hasina's departure.
The most alarming development, however, has been the increasing calls for implementing Sharia Law in Bangladesh. This demand, while not entirely new, has gained unprecedented support, galvanizing various Islamist factions to assert more influence. These groups are leveraging the politically unstable environment to press for legal and societal reforms that would change the face of Bangladesh's secular framework.
With the rise in conservative Islamic fervor, religious minorities and women find themselves particularly vulnerable. Historically, these groups have been targets of discrimination and violence in Bangladesh, and the current atmosphere exacerbates these risks.
Hindus, Christians, Buddhists, and indigenous communities report an uptick in harassment and attacks on their places of worship and properties. The calls for stricter adherence to Sharia Law threaten to formalize and institutionalize these prejudices.
Women, meanwhile, face increased scrutiny and pressure to conform to fundamentalist standards of behavior and dress. The fears are not unfounded; reports of harassment and violence against women who defy conservative norms are on the rise. Women's rights activists warn that the gains made over decades in gender equality—such as in education, employment, and health—are at risk of being reversed if fundamentalist ideologies continue to gain ground.
This surge in fundamentalism also poses a threat to the artistic, literary, and cultural sectors, echoing past incidents where creators faced censorship, threats, and even violence under the guise of protecting Islamic values.
In essence, Sheikh Hasina's resignation has catalyzed a power shift that emboldens fundamentalist groups, putting Bangladesh's secular fabric under siege while amplifying risks for minorities and women. The challenge for Bangladesh moving forward will be to navigate this volatile environment and ensure that the voices of moderation, tolerance, and pluralism are not drowned out by the growing tide of extremism.
A Path Forward: The Imperative for Coexistence
The dichotomy between secularism and Islam in Bangladesh represents a deeper societal struggle that goes beyond mere ideological differences. It reflects the challenges faced by a nation striving to balance tradition and modernity, religious identity, and secular values. To move forward, there is a need for a more inclusive and meaningful discourse that respects the diverse identities and aspirations of all Bangladeshis.
Faham Abdus Salam’s reflections suggest that both sides must acknowledge their shortcomings and work towards a more cohesive society.
For secularists, this means engaging with traditional beliefs and practices in a way that is respectful and informed rather than dismissive. For religious communities, it requires a deeper understanding of contemporary issues and a willingness to adapt Islamic principles to the modern context without losing their essence.
Salam’s insights highlight the necessity of fostering true coexistence, where diverse ethnicities and religions can thrive together, free from fear and insecurity. This requires a collective effort to build a society that values both secular and religious perspectives, where differences are not just tolerated but celebrated as a source of strength and unity.
Resolving the tension between secularism and Islam in Bangladesh is a multifaceted task. Faham Abdus Salam’s critiques underscore the importance of a nuanced approach that recognizes the legitimate concerns of both sides while striving to build a more inclusive and harmonious society. Only then can Bangladesh truly realize its potential as a nation that embodies the best of both its secular and Islamic heritage.
