Jamaat keeps exploiting religion to woo voters
Solamain Salman 26 December, 2025, 23:45
The Bangladesh Jamaat-e-Islami is allegedly using religious sentiment as a political tool to attract voters ahead of the 13th Jatiya Sangsad elections slated for February 12 next year.
Grassroots leaders of the party are mainly campaigning among voters saying that it was their religious duty to vote for the Jamaat, or else their faith in the Almighty would not survive.
Many of such election campaign contents have gone viral, drawing huge criticism and fear of exploiting religious belief in the election.
Political analysts, rights activists, and civil society leaders said that such practices could undermine democratic norms and fuel social polarisation.
They said that the Jamaat’s voter mobilisation strategy heavily relied on invoking religious identity, which they warned could destabilise the pre-election environment by creating fear, coercion and communal tension.
They alleged that the Jamaat was deliberately exploiting faith and religious emotion to enhance and consolidate its voter base while using religion as a shield to deflect criticism of its political agenda and historical record.
There are growing allegations that Jamaat activists and supporters are telling voters that casting ballots for Jamaat candidates will ensure their entry into jannat (heaven), while failure to vote ‘in favour of Islam’ in the upcoming election would put their iman (faith) at risk.
At a rally in Kutubdia of Cox’s Bazar, Jamaat leader and Kutubdia Samadia Alim Madrasa principal Mohammad Abu Musa defended the statement that Jamaat was ‘selling tickets to heaven.’
Invoking religious scripture, he said that Allah spoke of selling jannat in exchange for sacrifice and asked rhetorically, ‘If the Jamaat does not sell the ticket to heaven, then who will?’
At another rally, Jamaat supporter Mohammad Hafijur Rahman sought votes for Jamaat-nominated candidate Mubarak Hossain in the Comilla-5 constituency, saying that if people did not vote ‘in favour of Islam’ in the upcoming election, their faith would not survive.
Asked, former Jahangirnagar University teacher and rights activist professor Anu Muhammad said that the Jamaat had always used religion for political purposes and even took pride in doing so.
He described this as a systematic exploitation of people’s religious sentiments.
‘The Jamaat can’t offer meaningful political or economic programmes and carries a major historical crime from 1971. To cover up that past, it continues to use religion,’ he said.
Anu Muhammad also said that the way Jamaat presented religion gave it a fascist character because rejecting Jamaat politics was made to appear as rejecting Islam itself.
‘They promote the idea that Islam must be practised only in the way they define, which is a fascist mindset,’ he said, adding that the Jamaat used religion as a shield to pursue its core political and corporate interests.
He said that the Jamaat sustained discriminatory politics through the use of religion and that its consequences were seen in 1971. ‘These are still visible today,’ he added.
Such misuse of religion, he warned, is dangerous for society, including for people who are themselves religious.
According to Communist Party of Bangladesh former president Mujahidul Islam Selim, the election code clearly prohibits the use of religious sentiment in election campaigning.
He urged the Election Commission to take strong action against violations involving money, muscle power, administrative manipulation, and communal provocation.
The Jamaat, Selim said, lost its moral and political legitimacy on December 16, 1971, when Pakistan surrendered along with its auxiliary civil and paramilitary forces, which, he said, included Jamaat.
However, he said, both the Awami League and the Bangladesh Nationalist Party later enabled the Jamaat to return to politics despite that historical record.
Transparency International Bangladesh executive director Iftekharuzzaman said that money, muscle, and religion had long been the dark tools of political capital in Bangladesh.
‘When people’s religious sentiments are exploited through deceptive interpretations of religion, it is not only unethical but also a form of religious sacrilege,’ he said.
He added that such practices contradicted the July Charter, which commits Bangladesh to being a multi-religious country where all citizens enjoy full religious freedom.
‘Creating fear and intimidation by playing the religious card for political gain is blatantly deceitful,’ he said.
Bangladesh Rashtra Songskar Andolon president Hasnat Kayum said that the Jamaat was simultaneously exploiting religion and attempting to co-opt leaders of the July uprising to expand its political base.
By switching between religion, coercion and the July movement whenever it suits its interests, the Jamaat is breaking established political norms, which could create instability and uncertainty and push Bangladesh toward a serious future crisis, he said.
Among other examples of using religion by the Jamaat, Jamaat candidates in Rajshahi and Chapainawabganj have openly framed their campaigns around establishing Islamic governance.
New Age staff correspondent in Rajshahi reported that at a campaign meeting in Char Ashariadaha Union under Godagari upazila recently, the Jamaat’s Rajshahi-1 JS polls candidate professor Mujibur Rahman urged voters to support the party’s ‘scale’ symbol, saying Qur’anic law could only be implemented through state power.
He said that although Bangladesh had ‘hundreds of thousands of huffaz and khatibs,’ Islamic laws had not been established because they did not fight ‘as soldiers or mujahids’ to implement them.
He told the crowd that those who rejected Qur’anic guidance were ‘kafir’, ‘zalim’ and ‘fasiq’, which he said were ‘Allah’s words’, adding that the ‘light of the Qur’an’ must enter parliament so that no ‘man-made law’ could operate.
He also urged supporters to mobilise neighbours and women voters, saying that on the Day of Judgement people would be asked whether they voted for ‘Allah’s law or man-made law.’
In Chapainawabganj, Jamaat central working committee member and Rajshahi city amir professor Keramat Ali, the party’s nominee for Chapainawabganj-1, told voters during door-to-door campaigning that the country’s problems could be solved if state affairs were run according to Islamic principles.
He criticised corruption, mismanagement and inequality, claiming that Islamic governance had historically eliminated social deprivation, claiming that the Jamaat would soon publish its election manifesto focused on honesty and accountability.
Similar campaigning is being reported from Sylhet.
New Age staff correspondent in Sylhet reported that Abdur Razzak, a farmer of Mollarchak village in Dakshin Surma upazila, said Jamaat-e-Islami and Islami Chhatra Shibir leaders had repeatedly asked him and his neighbours to vote for the Jamaat, saying it was a religious duty of Muslims.
Shahin Ahmed, a grocer in Satpara village of Biswanath upazila, said that the Jamaat activists told them that Islamic laws would be introduced if the party was voted to power.
‘They told us that the Jamaat would win this election and all Muslims must take part in establishing the law of Allah and the rule of righteous people,’ he said.
Among many other similar statements available on social media, the Jamaat nominated candidate Iqbal Hossain for the Pabna-5 constituency said that ‘choosing the leader of a Muslim state is the foremost obligation (farz) which is even more important than saying prayers, fasting, performing Hajj and giving Zakat’.
Islamic speaker Amir Hamza, also a Jamaat candidate for the Kushtia-3 seat, recently commented that casting a vote in the election will earn the reward for the prayers of 18 crore people.
Contacted, Jamaat assistant secretary general Ahsanul Mahboob Zubair on Friday told New Age that the party did not allow the use of religion in election campaigning.
He said that the party was centrally monitoring the issue and warned that strict action would be taken against anyone found using religion for electoral purposes.