Bangladesh Debates the Role of Fatwa

Anand Kumar

March 15, 2011

Extremists have begun to use the fatwa (religious edict) as a major tool to
violate womens rights in Bangladesh as part of their attempt to propagate their
ideology. With the increase in the number of victims to edicts issued by
extremists, a debate has begun about the legality of the fatwa in the country.
Between 2000 and 2011, 503 women fell victim to fatwas issued accusing them
of adultery. Most of these women were from rural areas, where their crimes were
determined by influential local leaders and mullahs who, setting aside the laws
of the land, have taken upon themselves the responsibility of dictating social
and moral standards of behaviour, interpreting religion and meting out extrajudicial punishments. There have also been instances where women accused of
immoral behaviour have been raped. The latest such incident occurred on
January 31, 2011, when a 14-year-old rape victim Hena was ordered to receive
100 lashes as per a fatwa issued by a village imam, though the rapist, a relative,
was not punished. The girl fainted half way through the flogging and later died.
The legal position about issuing Fatwas in Bangladesh is not clear. A landmark
judgment issued by Mohammad Gholam Rabbani and Nazmun Ara Sultana in
2001 declared that the legal system of Bangladesh empowers only the courts
to decide all questions relating to the legal opinions on the Muslim and other
laws as in force in Bangladesh. That decision was, however, stayed by a
Supreme Court order after seven people were killed in violent clashes between
the police and demonstrators who had taken to the street against the verdict.
Subsequently, in August 2009, in response to a public interest litigation filed by
some human rights organisations - the Local Government, Rural Development
and Cooperatives (LGRD) - law-enforcment agencies and union parishads
andpourashabhas (local bodies) were directed by a High Court to take
immediate measures against extra-judicial penalties in salish (arbitration), which
has been used as a form of mediation in rural Bangladesh. The court directed
the authorities concerned to take punitive action against people involved in
enforcing fatwa against women. It also observed that infliction of brutal

punishment including caning, whipping and beating at the local level of

arbitration, by persons devoid of judicial authority, constitutes violation of the
constitutional rights.
Despite this verdict, Islamic clerics are found presiding over courts that use
Sharia Law and issue Fatwas to deal with extra-marital relationships, rape and
other domestic matters. This practice prevails in remote villages to which police
do not have quick access.
After the Hena incident, in a suo moto rule, a High Court in Bangladesh has
directed law enforcement authorities to report the steps they have taken to
prevent extra-judicial punishment. The High Court also ordered district officials
in Shariatpur to explain their reasons for failing to prevent the 14-year-old rape
victim from being whipped to death as per the Fatwa issued. Another High Court
bench has ordered the information ministry to run a media campaign to create
awareness among people against extra-judicial punishment.
For their part, religious fundamentalists have threatened to launch a massive
countrywide movement if the government moves to ban the Fatwa. Mufti Fazlul
Haque Amini, the leader of Islami Oikya Jote (IOJ), a group believed to have links
with al-Qaeda, declared that Fatwa is an Islamic right. Banning Fatwa will be an
anti-Islam act.. At the same time, he also noted that village arbitrators have no
jurisdiction to deliver a Fatwa. Only the Islamic courts do. And experts, like
muftis (interpreters of Islamic law), can only suggest solutions to a social issue
in line with the Sharia Law but cannot force others to follow them. Amini also
reiterated his support for the provision of lashing and amputation in fatwa for
theft. He branded the Chief Justice a non-Muslim for giving a speech in which
the judge had praised a Hindu goddess. He also criticised the countrys existing
education policy, judicial system and the government move to ban the Fatwa,
and described the education minister, the law minister and the law-maker
Rashed Khan Menon, as atheists.
A section of people in Bangladesh believes that those in favour of the fatwa
have a specific political, social and cultural agenda. And the demand to prohibit
the Muslim clergy from issuing Fatwa is gathering momentum in the country. It is
now being realised that the fundamentalists are misinterpreting Islam. They are
also violating the existing High Court ruling on Fatwa and violating the law
against violence targeting women and children. Clearly, the existence of a law
itself is not enough and social mobilisation against such evils is needed to

prevent Fatwa-instigated crimes, particularly in remote areas where the reach of

law is limited.