The Silenced Pulpits: A Reflection on Religious Freedom, Martyrdom, and Justice in Bangladesh

Throughout Prime Minister Sheikh Hasina's regime, a painful reality has gripped nearly all Islamic speakers in Bangladesh: the inability to speak freely from the pulpits of religious sermons (waz). This is not a matter of debate—virtually every preacher has felt the weight of this suppression.

Many Islamic scholars in Bangladesh are apolitical, choosing to remain detached from democratic politics. Among these scholars, Abdur Razzak bin Yusuf (Hafizahullah) stands out for his deep knowledge and contributions to Islamic discourse. Yet even he has been physically attacked. Numerous respected Qur'anic commentators have been forced into exile, driven out simply for their teachings.

Under the Awami League regime, Islamic scholars were imprisoned for merely speaking the truth. Some were abducted for voicing criticism of the government’s repressive policies. Others were even killed—scholars who had committed their lives to the service of Islam.

The Muzzling of Truth

Muslims have always been called upon to stand firmly against oppression and injustice. But under this regime, not only was there no room to challenge injustice—even preaching Islam became nearly impossible. It seemed as if the mere act of practicing Islamic principles had become a punishable offense. The environment was suffocating, leaving devout scholars with no path but to endure persecution in silence.

A New Dawn for Islamic Discourse

Today, however, there is renewed hope. These once-blocked paths have now reopened. Islamic scholars are beginning to speak freely once more, no longer held back by fear. Their mission is clear: to spread the unfiltered, authentic message of Islam to the people.

This change did not come easily—it came at the cost of blood. Countless lives were sacrificed so that future generations could enjoy freedom of religion and speech. It is imperative, then, that scholars speak with responsibility and caution when referring to those who laid down their lives for this cause. More than that—justice demands that their sacrifices be rightfully acknowledged.

Who Are the Martyrs of This Movement?

Those who shed their blood did so for the nation—for a better, freer Bangladesh. They tore down the barriers that had been erected against Islam, using their very lives as the tools of resistance. Are we not permitted to call them martyrs (shuhada)? Shouldn’t those whose sacrifices watered the soil of Islam’s resurgence be honored accordingly?

It is disturbing to see some issuing fatwas about who qualifies as a martyr, all while standing on the very foundation built by those sacrifices. This contradiction needs to be addressed. What, exactly, prevents us from calling them martyrs—those who believed in Allah sincerely and died while striving in His path?

Final Reflection: Honor Through Justice

In Islamic tradition, martyrdom is not just a label—it is a recognition of unwavering faith, sacrifice, and courage in the face of tyranny. If Muslims died in the pursuit of justice, truth, and Islamic revival—then by all measures of faith—they are martyrs in the eyes of Allah.

Let justice prevail in our words and our hearts. Let those who died for the freedom of Islam and this country be remembered, honored, and acknowledged as they truly were: shuhada.