Those of us born after 1975 grew up, once we became politically aware, with certain realities deeply ingrained in our minds. As children, we did not understand why Jamaat-e-Islami treated religion as a form of “political commerce” ahead of elections.
At the time, political awareness was limited, while religious sentiment was strong. Moreover, because Jamaat-e-Islami remained in alliance politics with the Bangladesh Nationalist Party (BNP) for a long period, particularly from 1997 to 2024, we often came to see Jamaat’s religion-based campaigning as part of routine political practice.
During those years, the role of religion in politics was not subjected to serious scrutiny. Today, however, in the age of social media, one reality has become unmistakably clear: the strategy of distorting religion and manipulating religious interpretation for political ends can no longer be concealed.
For those who sincerely wish to follow Islamic principles and convey the message of Islam to people, this is deeply painful. Religion is now being used in such a way that even devout believers are left confused and hurt.
On 10 January, at a meeting in the Kadamtala area of Pirgachha upazila in Rangpur, Rangpur city unit Jamaat ameer ATM Azam Khan, was delivering a speech. According to a report in Prothom Alo, the Jamaat leader, who has withdrawn his candidacy from the Rangpur-4 constituency, said: “At 6:30 in the morning of the 28th (December), I received a call from the centre. The caller said, ‘Khan Sahib, you have been sacrificed.’ I asked, ‘Is this sacrifice like that of Ismail (AS), the son of Ibrahim (AS)?’ the caller replied, ‘Yes—this is an even greater one.’ I then said it would be better if you explained that. He said, ‘Ibrahim (AS) sacrificed Ismail (AS) for the pleasure of Allah. In the end, it was not a human sacrifice; it was a ram. And your sacrifice means the sacrifice of hundreds of thousands of men and women of Pirgachha and Kaunia. That is why this is a greater sacrifice.’ I said, ‘Alhamdulillah.’”
After a 1-minute-and-25-second video of this speech spread on Facebook, it sparked widespread debate and criticism.
Meanwhile, a statement by Jamaat candidate Faizul Haque in Jhalakathi has also gone viral. He was heard saying, “Even if someone invites people to vote for the ‘daripalla’ symbol in the middle of smoking bidis, Allah may forgive him.” The party later issued him with a show-cause notice (Prothom Alo, 10 January 2026). The question is: are these not clear examples of political branding through the misuse of Islamic parlance?
In Islam, concepts such as worship (ibadah), piety (taqwa), forgiveness and paradise are not commodities to be sold with guarantees tied to party or electoral symbols. On the contrary, the Qur’an explicitly commands: “Do not trade the verses of Allah for a small gain.” (Al-Baqarah 2:41)
Even more forcefully, it states: “Woe to those who distort the Scripture with their own hands then say, ‘This is from Allah’—seeking a fleeting gain.” (Al-Baqarah 2:79) In other words, distorting religious truth to secure worldly gain—power, votes or control—is not merely wrong from an Islamic perspective; it is a grave sin.
Yet today we see political campaigns in which “voting for the daripalla” is being presented as though it were part of faith itself, with some even claiming to offer “guarantees of paradise”.
What is particularly alarming is the silence of sections of the ulema on this issue. Islamic discourse is being openly distorted and misinterpreted, yet little protest is forthcoming from them. The Qur’an, however, warns, “Do not mix truth with falsehood or hide the truth knowingly.” (Al-Baqarah 2:42)
It is the responsibility of religious scholars to have the moral courage to speak the truth. Silence in such circumstances is not neutrality; it often amounts to standing on the side of wrongdoing.
Moreover, this misuse of religion is not confined to Muslims alone; it is also carried out in ways that undermine respect for other faiths as well. Allegations have it that , in a Chandpur union, a Jamaat-affiliated local leader posted images in which the heads of Hindu idols were replaced with the photographs of senior BNP leaders, triggering social tension (Bangla Tribune, 4 October 2025).
Yet the Qur’an explicitly forbids insulting other religions. “O believers!˺ Do not insult what they invoke besides Allah or they will insult Allah spitefully out of ignorance.” (Al-An‘am 6:108) Islam teaches ethical restraint, not contempt for other faiths. How, then, can those who attack other religions credibly claim to establish Shariah in a just manner?
Finally, the language and propaganda being spread online by so-called bot armies are also deeply troubling. The Qur’an strictly condemns mockery, slander and character assassination: “Woe to every backbiter, slanderer.” (Al-Humazah 104:1). It further prohibits ridicule, backbiting and defamation (Al-Hujurat 49:11–12). Yet, regrettably, the language associated with Jamaat-(Islami Chhatra) Shibir online activity is often provocative, contemptuous and divisive.
In conclusion, the old model of mobilising votes by turning religion into a form of “business” will no longer work in today’s society. People have changed. Politics has also changed. Language has changed. Most importantly, in the digital age, people have learned to verify truth and falsehood through information. It is no longer possible to influence large sections of the population for long periods merely through religious slogans, nor is it easy to advance self-interest through the distortion of religion.
* Mohammad Jalal Uddin Sikder is a teacher and researcher in the Department of Political Science and Sociology at North South University.
* The views expressed are the author’s own.