Thanks to the July 2024 Uprising and Interim Government’s facilitating reforms, the general election in Bangladesh has been scheduled in February 2026.

If things go as planned, Bangladesh is on its way to transition from decades-long autocracy (2009-2024) to liberal democratic governance that envisages “a democratic system of government in which individual rights and freedoms are officially recognized and protected”, and more importantly, a system where “secularism” is an integral component of governance that advocates “…without involving divine intervention” meaning as per Professor Romila Thapar of Delhi University, India secularism “…does not deny religion, but at the same time does not give it primacy in the functioning of society.”

In other words, in liberal democratic governance, secularism does not oppose nor reject religion, it simply emphasises that religion must not influence nor should it play any role in the running of a society and/or a country.

Now, in the context of the thoughts and ideas of liberal democracy and secularism where does Bangladesh, a Muslim majority country where Islam does play an important part in the everyday affairs of life, stand? Are norms and values of liberal democratic system compatible or otherwise, with those of Islam’s notions in governance?

Let us explore.

Islam’s notions in governance

The most conceivable guidelines of governance in Islam seem to stem from two main sources, – from the Al Quran; and from history, for example:

  • In Al-Quran, “Lakum deenukum waliya deen” | surah Kafirun aya 6 - your religion is to you, mine is to mine – does allude to notions that are akin to secularism; and secondly,
  • From early Islamic rule, a practical example of governance through “Insaaf” (justness)!

Lakum deenukum waliya deen | surah Kafirun aya 6

“Lakum deenumkum waliya deen” means “To you be your religion, and to me my religion” is a clear and emphatic message that people living in Islamic and/or in Muslim majority societies must have the privilege of and the right to live with their respective religions, autonomously and freely.

In other words, in Islamic governance, religion is to be regarded as a private matter, and not a state function and that everyone is permitted to follow their own religion, without interference of nor intimidation from the state, nor from any individual or a group.

Insaaf

The second guiding principle of governance in Islam, “Insaaf” (justness) has been derived from Islam’s early history, from the time of the reign of Islam’s the Second Caliph, Hazrat Omar (RA).

During Hazrat Omar’s (RA) reign, his military commanders spread out beyond Arabia and conquered territory after territory that had non-Muslims as inhabitants.

Confronted with the tasks and the challenges of governing non-Muslims, the conquering commanders sought guidance from Islam’s Second Caliph as to which Sharia Law to apply to govern these newly conquered territories whose inhabitants were non-Muslims. The Second Caliph responded by saying, “govern through the principle of Insaaf (justness) and nothing else” and that is exactly what the commanders did.

They governed justly and sensitively the newly conquered territories without interfering into the faiths of the people and treated them with “Insaaf” (justly) with the result that the non-Muslim inhabitants of these territories were so pleased and impressed with the conquering Muslim leaders and their governance that they converted to Islam by thousands, voluntarily.

History suggests that Islam’s rapid spread in its early days owe much to the application of the principle of “Insaaf” in governance which also indicated that rule by “Insaaf” – equal and just treatment of all subjects – constituted the cornerstone of governance in Islam, something to emulate and practice, wherever Muslims rule including in Muslim majority countries.

In sum, the two broad and interlinking principles namely, “Lakum deenumkum waliya deen” meaning mutual respect and autonomy in the practice of religion and secondly, “Insaaf”, meaning equal and just treatment of all citizens, constitute the core tenets of governance in Islam, the tenets that are not inimical rather compatible to those of liberal democracy and secularism, respectively.    

The Bangladesh Jamaat-e-Islam Party and governance

In the forthcoming General elections in February 2026, where the Bangladesh Jamaat-e-Islami (BJI) party has emerged as a front-runner it is pertinent and indeed, timely to explore BJI’s position on secularism, liberal democracy and Islamic governance and see whether their notions of governance conform to or otherwise with of liberal democracy as well as Islamic notions of governance?

In Wikipedia, the BJI has portrayed itself as an “Islamic democrat” party that cites Islamic ideas such as shura (consultation), maslaha (public interest), and ʿadl (justice) as the overriding guiding principles of governance in Islam and that these also conform and not contradict those of liberal democracy.

In addition, the BJI President, Dr. Shafiqur Rahman has made repeated announcements that his party is committed to maintaining religious tolerance, gender freedom, and equity. However, these verbal assurances have not been articulated and specified in operational terms in BJI’s party profile.

As a result, and given BJI’s predecessor, the Jamaat-e-Islam Pakistan’s past dark history involving its anti-Bangladesh role during the 1971 Bangladesh War of Liberation and the prevailing and popular perceptions that if elected, its policies would disadvantage women and discriminate non-Muslims continue to damage its reputation and dwarf its mass appeal.

Thus, time may be ripe for the Bangladesh Jamaat-e-Islami party to take concrete steps to assure people that as an Islamic party it is fully committed to the core values of Islamic governance that are similar to those of liberal democracy and make it clear that if elected as government, it would exercise zero tolerance against religious intolerance and discrimination based on religion, corruption, extortion and harassment of women, and by doing so, set the tone for other contesting parties.

Furthermore, the Bangladesh Jamaat-e-Islami party may also convey this message that regardless of whether in government or in opposition it would do its utmost to uphold the principle of Insaaf right across the board, and help realise the aspirations of the July Declaration – “…a society and a democratic state system that upholds rule of law and human rights and moral values, and is free from corruption and exploitation.”