Bangladesh Government Bans Ahmadiyya Publications

By Tanweer Akram

The Government of the People’s Republic Bangladesh recently announced that it will ban all publications of the Ahmadiyyas in Bangladesh. The Ahmadiyyas are a small religious community in Bangladesh. Their views are widely regarded as unorthodox among the majority Muslim community in Bangladesh.

The Daily Star, an English language newspaper from Dhaka, reported that the Government’s Home Ministry in a press release claimed that the decision to ban Ahmadiyya publications was made "in view of objectionable materials in such publications which hurt or might hurt the sentiments of the majority Muslim population of Bangladesh."

The decision to ban publication of a religious community is completely contrary to the spirit and letter of the Constitution of People’s Republic of Bangladesh, as well as Bangladesh’s obligation under international human rights laws.

The banning of Ahmadiayya publications is in violation of the rights of all Ahmadiyyas, and indeed of other citizens of Bangladesh who may wish to read their publications, to the rights of free of expression, freedom of religion, and the right to be treated only in accordance with law. In a democratic country and open society, individuals, religious groups, and political parities should be free to publish their viewpoints, and to practice their own religion without causing harm to others.

The decision of the Government of Bangladesh is quite alarming, particularly in view of the call by some extremist and sectarian groups in Bangladesh for the for the state to declare the Ahmadiyyas as “non-Mulsims”. It is certainly beyond the authority of the State to engage in the business of judging the authenticity of the religious views and theological positions of a particular community. The declaration of the Ahmadiyya community as “non-Muslims” by the state of Bangladesh would be not only a grave offense against a particular religious community, but also a grave offense against all Muslims, in as much as it would portray Muslims as intolerant of divergences of views. It would also give rise to anxiety and fear among various religious communities in Bangladesh, including Christians, Hindus, and Buddhists and others, regarding possible actions to be taken against them. The religious texts and theological works of one group may and often do contain notions and concepts that are not acceptable to others; however, this cannot be accepted and rationalized as a ground from banning such publications. Minority religious communities should be free to publish and to distribute their materials. Even if some religious views are regarded as unconventional and unorthodox, there is no justification for banning the publication of such views.

It should be pointed out that historically actions such as the banning of books and publication and the destruction of statues and paintings may be precursors to much graver crimes. It is, therefore, critical that all conscious citizens of Bangladesh and others concerned with fundamental rights become not only be aware of such activities but collectively organize to prevent such actions. Bigotry let loose does not stop once it is endorsed by the state. Those who are demanding the banning of publications may be emboldened to go to further once they win their first demand.

A Bangladeshi columnist, Naeem Mohaiemen, wrote in op-ed: “If the anti-Ahmadiyya groups are allowed to continue their agitations and threats, Bangladesh will soon slide down the treacherous path Pakistan took with the forced resignation of Zafrullah Khan in 1952. Starting with Ahmadiyya persecution, it is very easy to see that these groups' eventual demand will be Shari'a law. …. If we protest the scapegoating of immigrants in America, we must also protest the persecution of minorities in Bangladesh. Otherwise, when the shadowy merchants of hate come for all of us, it will be too late. Pay attention to Pakistan's tragic path, and fight to protect Bangladesh from a similar fate!”

The question that arises is whether progressive people in Bangladesh will be able to resist the forces of bigotry and to reject the Government of Bangladesh’s attempt to ban the publications of a religious community, any attempt to officially declare a community “non-Muslim,” bar people of one faith or other from serving as state functionaries or elected officials, or engage any other activity in which the state authorities endorses a specific religious or theological viewpoint.

Arguably it is testimony to the profound lack of understanding of the rich and complex heritage history of Bangladesh, of Islam, of the Constitution of Bangladesh and of human rights that the state authorities can act in such tyrannical and grotesque fashion. The challenge for the citizens of Bangladesh is to prevent the authorities from imposing their fiats based on bigotry and ignorance and to withdraw with immediate effect their decision to ban the publications of the Ahmadiyya community. Various Bangladeshi human rights and civil groups, such as Ain O Salish Kendro and Drishtipat, are vigorously protesting the Bangladesh government’s decision. It is hoped that international solidarity groups and initiatives, like Women Living Under Muslim Laws and MuslimWakeUp will help strengthen the struggle for human rights, including freedom of speech and freedom of religion, in Bangladesh.

Tanweer Akram is an economist. He has worked for international financial institutions and management consulting firms. His papers and reviews have appeared in numerous peer reviewed journals, including Applied Economics, Journal of Emerging Markets, Kyklos, Savings and Development, and Third World Quarterly. He is a regular columnist for Pressaction. His writings have also appeared in Counterpunch, Swans and Z magazine.