In Bhaluka of Mymensingh district, a Hindu garment worker was brutally beaten by a mob and burned to death on allegations of making derogatory remarks about religion. However, the Rapid Action Battalion (RAB) later stated that it found no direct evidence of “religious defamation” in the incident. Allegations of “hurting religious sentiments” or “blasphemy” are not new in Bangladesh; rather, they have long been widely practiced and discussed across various forums. In the past, under different governments, many people have been charged, arrested, and in some cases even forced to leave the country on such allegations. Yet, by consistently siding with the accusers in these cases, successive governments have effectively expanded the space for using religion as a political tool.

From January to November in 2025, members of minority communities in the country were victims of 73 incidents related to allegations of blasphemy. This information was highlighted in a report by the Human Rights Congress for Bangladesh Minorities (HRCBM). Of these, cases were filed in 40 incidents, while no cases were filed in five. Five students from minority communities were expelled based on allegations of blasphemy.

In recent times, cases have been filed against many individuals, including Baul singer Abul Sarkar, on charges of “religious defamation.” The allegations claim that he “insulted the beliefs of Islam, made derogatory remarks with the intention of hurting religious sentiments, laughed mockingly in an offensive manner, and incited communal riots.”

On April 28, a case was filed against Nazrul Islam, an editor, publisher, and graphic designer of the daily newspaper Prothom Alo. It was alleged that an Eid greeting cartoon published in the newspaper hurt religious sentiments. Earlier, in February 2025, a case was filed at a police station against columnist, organizer, and trustee of the Shilpi Kalyan Trust Board, Nahid Hasan, on allegations of hurting religious sentiments.

Blasphemy Charges Are Political

If we look at the past decade, we will see that many cases have been filed under the charge of “blasphemy.” Between 2013 and 2021, 18 bloggers, online activists, publishers, and writers were killed in Bangladesh solely on this allegation. Earlier, in 2004, Dhaka University professor and writer Humayun Azad was attacked by a group on the same charge.

Over the past decade, the issue of “blasphemy” has gained prominence in Bangladesh in a very particular way, often becoming the trigger for communal attacks. A common method involves creating a fake Facebook account in the name of a minority individual and posting content allegedly “insulting Islam.” Enraged mobs then carry out attacks and destruction. In most investigations, it has emerged that the person in whose name the Facebook account was created often had no knowledge of the post. 

What we have seen so far is that allegations of blasphemy are deeply political. When we carefully analyze the power structures surrounding both the accuser and the accused, and examine their differing political positions, the underlying reality becomes clearer. These incidents often occur before or after elections, or during major national crises, suggesting that those in power sometimes exploit such allegations to divert attention from their own failures or shortcomings.

This raises a crucial question: do religious sentiments belong exclusively to Muslims, or are others denied the same recognition? Do non-Muslims not possess religious sensitivities, or are they simply not permitted to express them? Data from the Bangladesh Hindu Buddhist Christian Unity Council show that between August 2024 and June 30 of this year—an 11-month period—there were 2,442 incidents of violence against religious and ethnic minorities. These included killings, violence against women, rape and gang rape, attacks on places of worship, and arrests on allegations of blasphemy.  

Penalties Under Digital Security Act

In many countries around the world, there are strict laws against religious blasphemy, particularly blasphemy against Islam. Under some of these laws, the maximum punishment can be the death penalty. But what does Bangladeshi law say about religious blasphemy? Provisions related to this issue exist in the Penal Code, which was enacted during British colonial rule, although it has undergone several amendments over time. Sections 295 to 298 of the Penal Code define religious blasphemy and prescribe punishments for it. People of any religion can seek legal recourse under these provisions if their religious beliefs are hurt. In 2018, Bangladesh enacted the Digital Security Act, which further increased penalties for hurting religious sentiments or attacking religious beliefs through the use of technology.

The ruling governments in Bangladesh often seek to use these laws in various ways. Critical expression, especially criticism of the government or raising questions about religion, can be met with swift arrest and harassment through laws such as the Digital Security Act (DSA). In addition, allegations of religious blasphemy are used to pressure and marginalize political opponents, opposition parties, and dissenting voices. Religious extremist groups use these laws to promote their ideology or to intimidate people of different faiths or those who hold non-religious views. False accusations of blasphemy are also brought to frame individuals due to personal or social disputes. 

Despite strict legal provisions, allegations of blasphemy often trigger mob violence, including attacks, vandalism, arson, and lynching. In practice, an accusation alone can place a person’s life at immediate risk. Successive governments in Bangladesh have failed to take meaningful steps to dismantle this dangerous pattern.

(The author is a New York-based South Asian geopolitical analyst. Views expressed are personal. He can be contacted at kiphayet@gmail.com)