Jamaat-e-Islami and its various affiliated organizations—including women’s groups—are seeking votes in the name of establishing “Islamic rule.” But the core question remains: what exactly does this so-called “Islamic rule” mean, and what would its practical form look like?
History has repeatedly warned us that politics conducted in the name of Islam does not guarantee justice, humanity, or democracy. On the contrary, South Asian experience shows that many parties and groups have attempted to seize power under the slogan of Islamic rule, only for it to manifest in practice as intolerance, repression, and extremist ideology.
Although Jamaat-e-Islami frequently speaks of Islamic governance, its political past is far from beyond question. Its role during the Liberation War, its opposition to democratic movements in later years, and repeated allegations of ideological alignment with extremist fundamentalist groups reveal a deep gap between its stated objectives and its actual political practice.
The politics being promoted in the name of Islamic rule is, in reality, an aspiration to establish a rigid ideological state—one in which dissent, women’s freedom, minority rights, and modern concepts of statehood face serious constraints. Seeking votes through women’s organizations is also part of this strategy, raising accusations that women are being used as political instruments rather than being prioritized as rights-bearing citizens.
Bangladesh is a pluralistic state, achieved through the Liberation War. In this state, religion belongs to the realm of personal belief, while governance is meant to be conducted through the Constitution, the rule of law, and democratic institutions. There is no compatibility between this foundational principle and an extremist, ideology-driven system of governance.
Thus, pressing questions arise today:
Is the country being pushed once again toward fundamentalist rule in the name of Islamic governance?
Or will the people remain vigilant and recognize that religious slogans and the capacity to govern a modern state are not the same thing?
Even more alarming is the recent rise of mob formations, violent rhetoric, and organized activities under various labels—such as “Tawhidi Jonota”—which appear linked to Jamaat-aligned politics. Silent sympathy toward communalism and militant extremism cannot be a marker of democratic politics.
At this moment, political awareness is the most urgent necessity. A vote is not merely an expression of belief—it is a choice that shapes the future direction of the state.
The people of Bangladesh must decide:
Do we want a state rooted in the spirit of the Liberation War, democracy, and human values,
or will we accept narrow, divisive politics carried out in the name of religion?
