Islamophobia in Bangladesh refers to discrimination, prejudice, or hostility directed towards Islam and Muslims within Bangladesh. While Bangladesh is a Muslim-majority country,[1] incidents of anti-Islamic sentiment, attacks on religious institutions, and legal or political actions perceived as discriminatory have occurred.[2] Tensions between secularism and religious identity continue to shape discussions on Islamophobia.[3] The extent of anti-Islamic sentiment varies, often influenced by political, social, and global factors.[3]
The Shahbag movement, which began in early 2013, demanded the death penalty for 1971 war criminals, particularly leaders of Jamaat-e-Islami. While framed as a call for justice, the movement displayed Islamophobic tendencies through its rhetoric and actions against Islamic groups. Protesters widely labeled Islamic scholars and organisations as extremists, calling for the banning of Jamaat-e-Islami and Qawmi madrasa reforms. Many activists and bloggers associated with the movement made derogatory remarks about Islamic beliefs, fueling religious tensions.[4][5]
In contrast, when Hefazat-e-Islam, a madrasa-based group, held a protest at Shapla Chattar on 5–6 May 2013, demanding the protection of Islamic values, the government responded with a violent crackdown, resulting in numerous deaths and arrests. This stark difference in treatment between Shahbagh protesters and Islamic activists highlighted institutional bias. Additionally, mainstream media glorified Shahbagh while portraying Hefazat as extremist, reinforcing negative stereotypes about Islamic movements. These events deepened societal divisions and fueled long-term grievances among religious groups in Bangladesh.[6][7][8][9]
In 2023, Bangladesh government introduced a new curriculum for students in grades six and seven,[10] which was met with widespread controversy and protests from various religious and cultural groups. Critics argue that the revised textbooks deliberately omit Islamic history, heritage, and contributions while promoting non-Islamic traditions disproportionately.[11][12][13][14][15]
One of the primary concerns raised is the alleged Islamophobic nature of the curriculum. Observers note that textbooks extensively discuss Hindu and Buddhist heritage, including detailed descriptions of deities, temples, religious practices, and historical contributions. In contrast, Islamic heritage appears to be marginalised, with minimal references to Muslim rulers, scholars, and cultural contributions to Bengal. The history textbooks reportedly categorise Muslim rule in Bengal alongside British and Mauryan rule, labeling them as "foreign dominations" without recognising the socio-political and cultural impact of Islamic governance. Additionally, figures like Bakhtiyar Khilji are described as invaders rather than contributors to Bengal's historical transformation.[11][12][13][14][15]
Further concerns have been raised regarding depictions of religious practices and beliefs. Critics argue that while the books contain multiple references and images of Hindu and Buddhist religious sites, Islamic landmarks such as mosques are largely excluded or relegated to minor mentions. Some scholars have pointed out that references to Islamic movements, including the role of Muslim scholars in anti-colonial resistance, have been either minimised or omitted entirely.[11][12][13][14][15]
Beyond historical content, concerns extend to scientific and social subjects. The new science curriculum presents the theory of evolution in a way that some Islamic scholars claim contradicts Islamic teachings, particularly regarding human origins. The presence of cultural themes perceived as promoting liberalWestern values, such as music and dance, has also been a source of contention. Some conservative groups argued that these elements indirectly promote secularism over Islamic principles.[11][12][13][14][15]
In response to these controversies, religious organisations, teachers, and Islamic scholars staged protests, demanding a revision of the curriculum to better reflect Bangladesh's Muslim majority identity. Some groups have accused the government of intentionally fostering an anti-Islamic sentiment through the education system. Meanwhile, the government and curriculum developers maintain that the revisions were made to create an inclusive and modern education framework.[11][12][13][14][15]
The debate over the curriculum reflects broader tensions regarding secularism, religious identity, and education policy in Bangladesh. While supporters argue that the curriculum aims to foster inclusivity and historical accuracy, detractors claim it represents a systemic effort to dilute Islamic heritage and identity within the national education framework. The controversy continues to spark discussions on religious representation in Bangladesh's academic discourse and the role of Islam in shaping national identity.[11][12][13][14][15]
Instances
Political and legal context
While the state officially recognises Islam,[1] there have been political and legal measures that some Islamist groups perceive as Islamophobic. For example, calls to remove Islam as the state religion have sparked debates on religious identity. In 2016, a legal petition challenging Islam's status as the state religion was dismissed by the Supreme Court, but discussions on secularism versus religious identity remain ongoing.[16]
Religious and cultural tensions
Certain secularist groups have been accused of promoting anti-Islamic rhetoric, particularly in the aftermath of violent attacks on bloggers and activists. In 2013, protests erupted over the demand for the death penalty for Islamist leaders accused of war crimes, leading to accusations that government policies were targeting religious figures.[2]
Anti-Islamic attacks and hate speech
There have been isolated incidents of attacks on mosques and religious scholars. In some cases, Islamic educational institutions (madrassas) have faced scrutiny, with allegations of radicalisation leading to restrictive policies.[17] Hate speech against conservative Islamic practices has also been documented, especially on social media platforms.[18]
Media and social perceptions
Islamist groups have often criticized sections of the media for allegedly promoting Islamophobic narratives. Satirical content, controversial artworks, or statements perceived as disrespectful to Islamic beliefs have led to protests and legal action.[19] The role of Western influence in shaping anti-Islamic discourse is also debated.[20]
Government and public response
The Bangladeshi government has largely denounced acts of Islamophobia while maintaining a stance on secular governance.[21] Public opinion is divided, with some advocating for stricter religious policies and others supporting a more secular approach to governance.[22]
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