As the country heads into a high-stakes parliamentary election, Bangladesh Jamaat-e-Islami is facing mounting criticism for what opponents and analysts describe as the strategic misuse of religion as a political tool.
Allegations are growing that the party is deploying religious symbolism, moral persuasion, and faith-based rhetoric as its “last weapon” to influence voters, particularly in rural areas and among socially vulnerable groups.
The accusations have gained traction amid a series of controversial remarks by Jamaat candidates, prompting election authorities to intervene and fuelling a nationwide debate about the boundaries between faith and politics.
Although official campaigning for the 13th parliamentary election is set to begin on 22 January, political parties have already been active in the field. Jamaat, in particular, selected its candidates almost a year ago and began grassroots mobilisation early.
Since then, several of its candidates have been accused of running religion-centric campaigns that critics say border on manipulation. In response to repeated complaints, Jamaat has issued show-cause notices and warnings to a number of its leaders. Yet similar allegations continue to surface, raising questions about whether these practices are isolated incidents or part of a broader campaign strategy.
Jamaat leaders, however, dismiss the allegations as politically motivated propaganda. They argue that, as an Islamic party, references to religion are natural and unavoidable.
Jamaat assistant secretary general and head of its media wing, Ahsanul Mahboob Zubair, told TIMES of Bangladesh that the accusations were being deliberately spread by rival parties, including BNP, out of fear of Jamaat’s growing popularity.
“Many are making these allegations because they are afraid of Jamaat’s popularity,” he said. “As an Islamic party, we will naturally talk about religion. That does not mean we are misusing it. Tagging this as ‘religious propaganda’ is misleading.”
Despite these denials, a series of high-profile incidents involving Jamaat candidates have kept the controversy alive.
The most recent controversy involves Fayzul Haque, Jamaat’s candidate from the Jhalakathi-1 constituency. A video of his remarks went viral after he was heard making a highly symbolic religious appeal while canvassing for votes in Rajapur on the night of 7 January.
In the video, he is heard saying that even a man who lights a bidi and invites others to vote for the “scale” symbol of Jamaat could earn divine forgiveness, even if he had failed to pray properly. The statement, critics argue, reduces faith to a transactional tool for electoral gain.
On 9 January, Election Commission issued a show-cause notice to Fayzul Haque for violating the electoral code of conduct.
Another controversial statement came from ATM Azam Khan, Rangpur city Jamaat ameer, who later withdrew his candidacy from Rangpur-4. On 10 January, at a meeting in the Kadamtala area of Pirgacha in Rangpur, he recounted a phone call in which he was told he had been “sacrificed” for the party.
He went on to compare his withdrawal to the Islamic story of Prophet Ibrahim’s willingness to sacrifice his son Ismail, claiming that his own “sacrifice” represented the suffering of hundreds of thousands of men and women in Pirgacha and Kaunia.
The analogy triggered widespread backlash, with critics saying it trivialised religious narratives and exploited deep emotional beliefs for political messaging.
BNP chairman’s adviser and party candidate from Pabna-4, Habibur Rahman, accused Jamaat of long-running efforts to manipulate voters through religious persuasion.
“I have been saying for a long time that Jamaat is brainwashing people using religion,” he said. “Their female workers, in particular, go to households when men are away and emotionally pressure simple rural women into promising votes for the ‘scale’ symbol.”
Such allegations have intensified concerns that Jamaat’s campaign methods rely less on policy and more on exploiting religious sentiment.
Political analysts and observers warn that these developments could undermine the integrity of democratic competition. In an era of rapid technological advancement and widespread access to information, they argue, appeals based on fear, guilt, and divine reward are deeply problematic.
Many believe Jamaat’s tactics reflect a broader ideological strategy rather than isolated missteps. They note that while Jamaat is a religiously oriented party and naturally frames its politics within a moral worldview, this does not justify blurring the line between faith and electoral coercion.
Critics also point out that while other parties, including BNP, have accused Jamaat of such practices, they themselves appear ill-prepared to counter these narratives effectively on the ground.
This is not the first time Jamaat candidates have been accused of using inflammatory religious language.
On 13 November, at a public rally in Satkania, Chattogram, Jamaat leader Shahjahan Chowdhury sparked outrage when he claimed that those who did not recognise him “lived underground” and that Allah had bestowed him with such status that even the sun would stand still for him.
Following public backlash, Jamaat issued him a show-cause notice.
In Kushtia, Jamaat parliamentary candidate and controversial Islamic speaker Amir Hamza has repeatedly drawn criticism for his statements referencing the Quran and Hadith in ways many found inflammatory. Jamaat’s central leadership reportedly instructed him to avoid such rhetoric.
Meanwhile, senior lawyer and Jamaat candidate from Sunamganj-2, Shishir Monir, also faced widespread criticism after making remarks about “roza and puja,” which many interpreted as provocative and divisive.
