One of the concepts towards statehood that was arguably a surprise to Bangladeshis was the pillar of Secularism in the Constitution. It didn’t feature in the six-points enunciated by Bangabandhu nor did it find a place in the Mujibnagar Declaration of Independence.
While it may have been a counterfoil to the Islamic wrapping given to Pakistan statehood and one that essentially existed as a façade rather than a way of life, the Islamic Republic concept was not eschewed by Bangladesh’s leaders.
Part of that stream of thought came from the exploitation and deprivation of the then East Pakistan by West Pakistan. The bulk came from the outrage at the genocide perpetrated on the Bengalis, irrespective of faith, yet supposedly forwarding the theory of defending an Islamic entity. Those that lived through 1971 know all too well how hollow that supposition was.
Yet the concept of secularism remained opaque to a country where all through, people of faith lived together musing through the usual bumps of differing opinion. Drawing on naturally was literature and culture reflecting a warm fusion that rose above radicalism or extremism. A section of society debated the secular thought process of Rabindranath Tagore. Kazi Nazrul Islam hid none of his views in respecting religion but was openly critical of the caricature majority of religious leaders are often guilty of.
The confusion was strong enough for Mujibur Rahman to go out of the way to elaborate. Secularism does not mean irreligious, but is too often and sadly interpreted as such by opinions on the two sides of the divide. In independent Bangladesh secularism was never truly explained and propagated barring the banality of freedom of religious expression.
Politics may lead to strange bedfellows but proponents of all “isms” have been responsible for using religion and belief to their nefarious purposes leading to the situation that exists today. Perhaps one shortcoming has been the absence of religious foundations of different faiths barring Islamic foundations set up in independent Bangladesh. That institution too, has not done what it should have; ensure Islamic teachings follow the basic tenets of Islam that preaches tolerance, acceptability and peace.
The vitriol spewed from different gatherings are provocations rather than pacifist. Toothpaste squeezed out of the tube can’t be put back -- neither can a social tide. Prevention is easier than a cure but unless the focus shifts we shall only be headed to more incidents such as mobs disrupting women football.
A combined inter-faith platform made headlines recently but didn’t progress further. Educated, sane, and progressive religious scholars have a role to play in devising methods to further inter-faith harmony. The major burden is on Islamic scholars to ensure co-existence as opposed to divisiveness is propagated.
The biggest challenge ahead lies in positioning Islam as a futuristic religion that encompasses all that the world can throw at it. The part of the population that accepts coexistence of faiths must, too, step out of their comfort zone to disavow religious disinformation. Islamic scholars will have to decide how to address the issues that come in the way of coexistence, whether it may be of a world driven by businesses where interest and profits are the key. Just as pertinent is the increasing trend towards use of alcohol and drugs -- the latter fast climbing on the wagon of societal acquiescence . There are many more fuelled by statements attributed to the immediate followers of the Prophet Muhammad (SM), most of which remain in the purview of a few and thereby open for question.
All religions and faith are based on a willing suspension of disbelief. From the sage through the romantic poets, and trickling down to today’s world, the message has been the same. Whether one accepts or not, one thing is clear: We have a problem that has to be fixed.
Mahmudur Rahman is a writer, columnist, broadcaster, and communications specialist.