Mojibur Rahman Monju serves as the member secretary of the Amar Bangladesh (AB) Party and is a former president of the Bangladesh Islami Chhatra Shibir—the student wing of Jamaat. He discusses the AB Party position on religion and politics, difference between AB Party and Jamaat in terms of philosophy and ideology, and the Party position on the war crimes trials, in an exclusive interview with Dhaka Tribune’s Nawaz Farhin Antara.
Dhaka Tribune: How and why did the AB Party originate?
Mojibur Rahman Monju: The AB Party was officially launched on May 2, 2020, during the difficult global period of the Covid-19 pandemic. At that time, wearing PPE, masks and adhering to social distance were mandatory. Launching a political party under such conditions was a significant challenge, and there was considerable criticism surrounding it. However, we were driven by passion and determination.
A year prior, we had set up a platform called "Jana Akankhar Bangladesh" with the goal of forming a political party, and many at home and abroad expressed solidarity with us. In the first year, we dedicated the party to those affected by the pandemic. We organized and activated our party through humanitarian efforts like providing medical assistance to Covid-19 patients, managing oxygen and hospital services, setting up food banks for the needy, and distributing PPE and sanitisers to frontline workers.
At the time of its establishment, the party declared some core principles. First, we stated that, based on the promises of the Liberation War—equality, human dignity, and social justice—we aimed to transform Bangladesh into a welfare state. Our party would not align with any specific religion, ideology, or doctrine; instead, it would focus on rights, with policies that are inclusive and moderate. Our programs would aim to solve citizens' problems and provide services.
The main reason behind establishing this type of party was our observation of the prevailing political scene in Bangladesh, where young people were increasingly disillusioned with politics. The rampant authoritarianism, corruption, violence, misgovernance, and fascist tendencies among ruling and rival parties were major factors. Politics rooted in various religious and ideological beliefs, although contributing to moral values, had led to societal division. In this context, politics centered on ensuring citizens' rights and addressing their problems could provide a new dimension.
You were a president of Shibir. Why did you leave Jamaat?
I was the president of Shibir 21 years ago, from 1988 to 2003. In 2004, I left Shibir and joined Jamaat, where I remained active for 14 years. However, after I advocated reforms, Jamaat revoked my membership on February 14, 2019. Even after losing membership, there is an option to return if one admits to making mistakes, but I don’t believe I made any mistake. Instead, I think Jamaat is deeply mistaken, something it may realize one day. That is why I didn’t return to Jamaat politics.
On May 27, 2019, I formally ended my affiliation with Jamaat by launching a political platform called "Jana Akankhar Bangladesh". My main reason for leaving Jamaat stemmed from certain observations and practical insights that I shared with Jamaat leaders in writing, despite their disapproval. I came to believe that although Jamaat presents itself as a political party, it is not a complete political organization. Rather, it is primarily a religion-based social and cultural group, with politics not being its main focus. I feel there is a strong need in Bangladesh for a centrist, inclusive, and comprehensive political party focused on establishing rights and solving citizens’ issues. Hence, I left Jamaat to work on a new political vision.
What is the difference between the AB Party and Jamaat in terms of philosophy/ideology?
There are clear differences in all aspects. Jamaat is an exclusive, religion-based ideological party. In contrast, the AB Party is an inclusive, rights-based party for all citizens, regardless of religion or ethnicity. Any qualified individual, regardless of their religious or gender identity, has the opportunity to ascend to leadership within the AB Party. In Jamaat, however, no non-Muslim or woman, regardless of their qualifications, integrity, or ideals, is eligible to become the Amir or chairperson.
Is the AB Party an Islamic party?
The AB Party is a progressive party. As to whether it's a religious party, I’ve already clarified that. We believe that the universal rights of citizens are upheld by all religions. No religion supports exploitation, oppression, deprivation, terrorism, or corruption. The foundational principles of Bangladesh—equality, human dignity, and social justice—align beautifully with the ethical values found in all religions. Nothing could be more progressive than these ideals. The AB Party embraces these three principles, seeing them as a fusion of religious values and the core foundation of our state.
What is the AB Party’s position on religion and politics?
The AB Party believes in freedom for all religions. We view religion as a source of inspiration for patriotism and moral citizenship. We do not see religion and politics as conflicting but rather as complementary, with a harmonious relationship that is meaningful to us.
What is the AB Party’s position on the Jamaat and its role in 1971?
In 1971, Jamaat supported a unified Pakistan and opposed the creation of an independent Bangladesh. At the time, its stance and role were against the Liberation War. Today, however, Jamaat says that it respects the Liberation War, honoring those who sacrificed their lives as the nation’s finest and observing Victory Day and Independence Day with pride. If this is done with genuine reflection and understanding, we believe the Jamaat should acknowledge the mistakes of its stance and actions in 1971. If it is remorseful and apologizes for its past political actions, it would be beneficial for it.
What is the AB Party’s position on war crimes trials?
We support the trial of war crimes based on national consensus and according to international standards. However, we do not endorse any trials for war crimes that are manipulated as political tools or conducted in a manner that undermines justice.
