Bangladesh’s militantism and anti-Hindu pogrom: A grim echo of Jinnah’s religious intolerance
Dhaka(The Uttam Hindu): The recent spate of attacks on religious minorities, their temples including ISKCON and other Sufi Shrines in Bangladesh has unveiled a growing crisis that threatens the country’s religious harmony and the broader stability of South Asia. The systematic targeting of Hindu & Buddhist temples along with Sufis by radical Islamist groups reveals a coordinated effort to dismantle Bangladesh’s pluralistic foundations. More than 50 shrines, including the revered Murshidpur Pir’s shrine in Sherpur, have been desecrated, looted, or destroyed, with the brutality of these attacks escalating alarmingly. The Murshidpur incident, where valuables were stolen, the shrine was set ablaze, and an innocent individual was killed, exemplifies this violent extremism. The silence of the Bangladeshi interim government, under the Yunus Khan administration, amplifies the severity of the situation.
What makes these attacks particularly disturbing is their broader cultural and historical implications. Bangladesh’s shrine culture has been a hallmark of peaceful coexistence, bringing together people of different faiths under the banner of Sufism’s humanistic values of peace, tolerance, and unity. By attacking these shrines, extremist groups are not just targeting places of worship; they are assaulting the very fabric of a centuries-old tradition that has resisted religious exclusivism. The inclusion of Hindu temples especially ISKCON in this wave of destruction underscores the deliberate nature of these attacks, designed to sow fear, chaos, and division among Bangladesh’s diverse communities. While the gravity of these crimes demands swift and decisive action, the government’s response has been weak at best and complicit at worst. Instead of apprehending and prosecuting the perpetrators, the government has chosen the path of dialogue with extremist factions. This approach not only emboldens these groups but also signals that such acts of violence can occur with impunity. The failure to uphold justice is rapidly eroding trust in the state’s ability to protect its citizens, particularly religious minorities.
The international community’s selective activism further complicates the situation. Western human rights organizations and governments have demonstrated a glaring double standard in their responses to human rights abuses. While atrocities in politically convenient regions like China and Russia garner widespread condemnation and mobilization, the plight of minorities in South Asia often goes unnoticed. For example, global campaigns for Uyghur Muslims in China stand in stark contrast to the near silence surrounding the abduction of Baloch women in Pakistan or the harassment of Hindu girls in Sindh. The selective outrage not only undermines the credibility of these organizations but also leaves vulnerable communities without critical international support. The situation in Bangladesh bears an unsettling resemblance to Pakistan’s historical trajectory. Born out of fake promises of secularism, Pakistan succumbed to religious radicalization, particularly during the Zia-ul-Haq era, when political Islam became a tool for consolidating power. The systemic marginalization of minorities in Pakistan, from the persecution of Ahmadis to the abductions and forced conversions of Hindu and Christian girls, has eroded its social fabric and turned the country into a cautionary tale of religious intolerance. Bangladesh, once a beacon of secularism post-1971, is now teetering on a similar precipice.
The parallels are striking. The rise of groups like Hefazat-e-Islam in Bangladesh mirrors the ascendancy of Islamist movements in Pakistan. These groups have gained significant influence over the years, pressuring the government to adopt policies that cater to their radical agendas. The recent murder of Saiful Islam Alif, a lawyer in Chattogram, during violent clashes related to the prosecution of Chinmoy Krishna Das Brahmachari, a former ISKCON priest, exemplifies the growing climate of impunity for extremists. The violent demonstrations, property damage, and injuries to lawyers during this incident signal a worrying trend of mob justice, where radical groups dictate the terms of public discourse through violence. This growing instability poses a severe threat to regional stability. India, which shares deep cultural and historical ties with Bangladesh, has expressed concern over the rising violence against minorities. Such incidents strain bilateral relations and have the potential to escalate into broader regional tensions. India’s involvement is not merely a matter of proximity; it reflects a genuine apprehension about the erosion of Bangladesh’s secular ethos and the implications for South Asia’s geopolitical dynamics. The implications of Bangladesh’s crisis extend beyond its borders. A destabilized Bangladesh could become a fertile ground for transnational extremist networks, further complicating South Asia’s already fragile security landscape. The Rohingya refugee crisis, which has placed immense strain on Bangladesh’s resources, could exacerbate tensions as extremist groups exploit vulnerable populations for recruitment. Additionally, the spillover effects of radicalization could embolden similar factions in neighboring countries, undermining efforts to promote pluralism and tolerance across the region.
The failure of Bangladesh’s interim government to address this crisis reflects a broader pattern of state complicity or indifference in South Asia. Pakistan’s trajectory offers a stark warning. The state’s early accommodation of Islamist factions eventually spiraled into a full-blown crisis, where these groups not only dictated domestic policies but also influenced foreign relations. Bangladesh risks following this path, where short-term political gains outweigh the long-term costs of religious radicalization. The role of external forces cannot be ignored. Both Pakistan and Bangladesh have experienced the influence of transnational Islamist ideologies, often funded and supported by actors in the Middle East. The export of Wahhabi and Salafi ideologies has undermined the region’s syncretic traditions, replacing them with rigid interpretations of Islam that leave little room for diversity. In Bangladesh, this influence is evident in the attacks on Sufi shrines, which have historically been bastions of inclusive spiritual practices.
The international community must recognize the urgency of this crisis. While it is easy to dismiss these developments as internal matters, their implications are far-reaching. A radicalized Bangladesh threatens not only its minorities but also the stability of South Asia as a whole. The selective activism of Western human rights organizations must give way to a more consistent and principled approach that addresses all forms of religious persecution, regardless of geographic or political considerations. Bangladesh’s journey toward secularism is at a critical juncture. The country’s leadership must take decisive action to prevent further violence and restore public confidence in the state’s commitment to justice and equality. This requires more than mere rhetoric; it demands structural reforms, robust law enforcement, and a zero-tolerance policy toward extremism. Civil society, too, has a crucial role to play in resisting the encroachment of radical ideologies and promoting the values of pluralism and coexistence.
The attacks on ISKCON temples and places of other religious minorities and shrines are not isolated incidents; they are a symptom of a deeper malaise that threatens to unravel the social fabric of Bangladesh. If left unchecked, this pogrom could plunge the country into a cycle of violence and instability, mirroring Pakistan’s descent into religious intolerance. The international community, regional actors, and Bangladesh’s own leadership must act decisively to prevent this outcome. The stakes are too high for complacency. Bangladesh’s future as a secular, pluralistic nation—and the stability of South Asia—hangs in the balance.
