A Dark Era: Unmasking the Systematic Abuse within Bangladesh’s Madrasa System - Saiful Baten Tito

After 2023, I had decided to discontinue this series of investigative reports. I believed that five years of relentless documentation was sufficient. After all, I have other professional commitments, and the high cost of living in Sweden necessitates constant focus on my primary livelihood. However, I found myself unable to walk away. I could not bring myself to abandon this investigative research. This report documents the grim reality as of May 2026.

 

April and May of this year have witnessed such an alarming deterioration of conditions within Madrasas  in Bangladesh that, in any civilized nation, this would have been declared a state of emergency, prompting the immediate closure of these institutions. These two months have truly become a dark era for the children of Bangladesh.

 

The scope of this crisis extends far beyond Madrasas. During these past two months, children have been subjected to horrific acts of sexual violence, torture, and murder. Meanwhile according to official government data, more than 600 children have died from measles within this period. However, independent estimates and on-the-ground reality suggest that the death toll from the measles outbreak exceeds 1,000.

 

Furthermore, according to UNICEF, as of May 20, 118 children have been direct victims of rape, while at least another 46 children have been subjected to attempted rape.

 

The Anatomy of Institutionalized Violence in Madrasas

Now, let us examine the state of Madrasas—institutions ostensibly dedicated to nurturing virtuous individuals. Madrasas are residential Islamic educational institutions dedicated to the memorization of the Holy Quran and the pursuit of comprehensive studies in Islamic theology.  In the month of May alone, 18 children were victims of rape within these institutions, while at least 10 were subjected to attempted rape. Tragically, one child was raped and subsequently murdered. Furthermore, a 12-year-old girl was found to be eight months pregnant as a result of sexual abuse. During this same period, four children suffered inhumane physical torture, and at least two were victims of sexual harassment. On May 4th alone, we recorded reports of at least six separate instances of rape.

 

I have maintained a consistent position: the scale of sexual and physical violence occurring within Bangladesh’s estimated 300,000 Madrasas every 24 hours is staggering; yet, less than 0.001% of these incidents are ever reported. Of the incidents that do surface, at least 50% are suppressed or never reach the news cycle. Even among the cases that are eventually publicized, I am able to track and document only 40% to 50%. Therefore, it is no exaggeration to state that what you are currently reading or hearing is merely the tip of the iceberg regarding the systemic abuse occurring within these institutions.

 

A Child Victim of Systematic Abuse: A Medical Case of Horror

Between May 1st and May 5th, a video posted on Facebook by a physician, Dr. Saima, sent shockwaves across the nation. In the footage, Dr. Saima is seen conducting an ultrasound scan on a patient while discussing the clinical findings. The patient, to the horror of all, was a 12-year-old child. The ultrasound confirmed that this 12-year-old was seven months pregnant. The child identified her perpetrator to Dr. Saima as her Madrasa (Islamic religious boarding school) teacher, Hafez Aman Ullah Sagar.

 

Dr. Saima recounted the clinical encounter to the media: "The child arrived at my clinic with her mother, complaining of a constant sensation of heaviness in her abdomen and the feeling of something moving inside. Upon initial examination, I found her to be severely anaemic; her blood levels were critically low."

 

The physician further detailed the grim clinical reality: "The fetus is over 27 weeks gestation —approximately seven to seven-and-a-half months. The girl is only 12 years old, stands under four-and-a-half feet tall, and weighs a mere 29 kilograms (approx. 64 lbs). The Biparietal Diameter (BPD)—the measurement of the fetal head—is approximately 74 millimeters, which is disproportionately large for the child's pelvis. Essentially, the circumference of the developing fetus’s head is significantly wider than the narrow pelvic structure of the 12-year-old mother, posing a severe physical risk."

 

Furthermore, the child’s haemoglobin level was recorded at only 8.2 g/dL, indicating acute anaemia. She is also suffering from severe malnutrition and parasitic infections. Dr. Saima noted that a natural birth is physiologically impossible given the disproportion between the fetal head and the child’s narrow pelvis, creating a life-threatening situation for both the minor mother and the fetus.

 

The Orchestrated Deception: How Misinformation Shielded a Predator

The true tragedy began unfolding in the aftermath, characterized by a calculated campaign of intimidation and disinformation. Initially, teachers from various Madrasas began issuing death and rape threats against Dr. Saima, demanding the immediate removal of the video. However, the footage had already been re-uploaded by countless Facebook users, making it impossible to suppress. With her life in grave danger, Dr. Saima sought public protection, appealing to the Prime Minister through the media—a move that eventually led the government to provide her with security.

 

Amidst this turmoil, the accused teacher, Hafez Aman Ullah Sagar, released a video message on Facebook, employing a classic tactic of "victim-blaming." He categorically denied any involvement, baselessly claiming that during the girl’s absences from the Madrasa, she slept at her grandfather’s house, implying that the grandfather was the culprit.

 

The narrative took an even more sinister  turn when Zubayer Ahmed Tashrif, a prominent orator from the Qawmi tradition, announced to his two million followers that a DNA test had "exonerated"  Sagar, and that the child’s grandfather was the biological father of the unborn fetus.

 

The fire of falsehood spread with terrifying speed. The statement went viral instantly, garnering millions of shares. Adding fuel to this inferno , a well-known influencer and content creator, Salman Muktadir, echoed these claims to his own audience of 4.5 million followers. By subtly reframing  the narrative, he effectively declared the accused Hafez Aman Ullah Sagar innocent while publicly casting the victim’s grandfather as the predator. Yes, this is how a prominent social media figure used his platform to obscure the truth and deflect  accountability.

 

 

 

 

The Backlash: Smear Campaigns and the Weaponization of Misinformation

The situation quickly spiraled into a coordinated assault against Dr. Saima and those of us advocating for justice. The Madrasa syndicate launched a vicious smear campaign, weaponizing  social media to troll us. They began assassinating Dr. Saima’s character, baselessly linking her to ISKCON and the Mossad to incite  communal and political hostility.

 

Consider the dangerous impact of individuals like Salman Muktadir on our society. From a page followed by 4.5 million people, he propagated the narrative that a DNA test had already exonerated the accused, Hafez Aman Ullah Sagar, and confirmed the grandfather as the perpetrator. His audience, in large part, accepted this falsehood as fact.

 

Crucially, no one stopped to ask the necessary investigative questions: When was this DNA test conducted? Who authorized it? Which laboratory performed the analysis, and where? Most importantly, how could such a complex forensic process be concluded within a mere three days? Furthermore, since the accused was still at large, how was his DNA sample even collected?

 

It is inconceivable that someone of Salman Muktadir’s platform and influence does not understand these fundamental procedural impossibilities. He acted with calculated intent, leveraging his reach to shield a suspected rapist. In the same vein of moral decay, a prominent cleric took to social media to argue that if a 12-year-old child can become pregnant, there is no justification for the legal age of marriage for women being 18. One is left to wonder: what kind of ideology produces such disregard for human dignity?

 

However, the disinformation campaign spearheaded by figures like Zubayer Ahmed Tashrif and Salman Muktadir failed to sway those of us who had been documenting this horror from the outset. The public began to see through the lies. A glimmer of hope emerged  on May 5th, when the police finally apprehended the accused, and the court subsequently ordered a formal, transparent DNA test to be conducted.

 

 

 

 

Predatory Patterns: The Expanding Geography of Institutional Abuse

We now turn our attention to an anomalous and particularly harrowing case of Madrasa-centric sexual violence. The victim is a Madrasa student, and the perpetrator is a Madrasa teacher; however, they belong to entirely different institutions. The assailant, Alauddin Saberi, is the director of a Madrasa in his home district and simultaneously works as a graphics design instructor at an establishment called ‘Design Shoili’ in the Chowmuhani Hawkers Market of Noakhali. The victim had enrolled there to learn graphics design, and on his very first day of class, he was sexually assaulted by Saberi.

 

This incident raises chilling questions that go to the heart of this systemic crisis: If Alauddin Saberi is a director of his own Madrasa, how many children under his direct supervision have been subjected to similar abuse? Furthermore, are children safe anywhere near these individuals? The perpetrator did not merely commit assault within the confines of his own Madrasa; he sought out a new environment, identifying a child on his first day at an external educational center to satisfy his predatory urges. It forces one to ask: has this behavior become an uncontrollable, addictive compulsion for these individuals?

 

On May 4th alone, we documented six separate reports involving Madrasa abuse. The sixth report, titled "Father Files Police Complaint Against Barbaric Teacher for Brutalizing Sleeping Student in the Capital," follows a disturbing pattern. We have frequently recorded cases where children are forcibly awakened by teachers; in many documented instances, this act is a prelude to sexual assault. When the child resists or refuses the teacher's sexual advances, the refusal is met with sadistic, brutal physical torture. The extent of this barbarism is difficult to fathom. ফ্যাদম

 

On May 14th, we recorded four reports of abuse within Madrasas. Among them, there was one rare instance of judicial accountability: an Imam was sentenced to seven years in prison for the attempted rape of a child. However, this is an isolated drop of relief in a desert of systemic impunity. The frequency of judicial sentencing is abysmal when measured against the daily barrage of sexual assault reports. For instance, in this month alone, we have tracked 36 incidents involving murder, rape, and attempted rape within Madrasas. Of these 36 harrowing cases, only one has resulted in a legal verdict. While this provides a modicum of relief, it offers no substantive promise of institutional change.

 

 

The Plague of Faith-Healing: From Rural Bangladesh to East London

On May 16th, media outlets across Bangladesh reported a harrowing case: an SSC (Secondary School Certificate) examinee was raped under the guise of "exorcism." The incident occurred in Namazgarh, Bogura. This is a recurring pattern in Bangladesh; such reports have become alarmingly commonplace. The practice, known as Ruqyah—a form of faith-healing based on interpretations of the Quran and Hadith—is flourishing across the country. One of the most prominent Ruqyah centers is owned by the controversial Islamic orator Abu Taha Muhammad Adnan. It is safe to assume that those practicing this "medicine" are graduates of Madrasas. In another instance, Hakim Rezaul Karim constructed a secret chamber within his office to facilitate the rape of underage female patients, whom he would isolate from their guardians. While the victim in this specific news report was identified as an SSC examinee, she was, in fact, a Madrasa student—her own father being a Madrasa teacher.

 

Remarkably, this month I encountered a near-identical case thousands of miles away in East London. The perpetrator was an Imam at a local mosque. The victim’s parents had taken her to this Indian-origin Imam, Abdul Halim, seeking to "free" her from a supposed Jinn (a supernatural spirit in Islamic belief). Imam Halim did not stop at one victim; he perpetrated horrific sexual crimes against several minors. A British court has since sentenced him to 20 years in prison.

 

When we juxtapose these two incidents, a grim reality emerges: the primary enablers for both the Bogura victim and the East London victim are their families' deep-seated religious beliefs. Even in a country like the United Kingdom, they remained shackled by superstition . But one must ask: did they fail to break free, or were they never allowed to?

 

Jinn is a matter of religious dogma, entirely devoid of scientific basis. Yet, the general public absorbs more misinformation about these spirits from Islamic sermon gatherings than from any formal theological study. In Bangladesh, religious beliefs and societal  behaviors are increasingly  controlled through these mass sermon gatherings, where orators claim to possess 'pet Jinns,' boast of receiving invitations from them, or claim to dispel millions of spirits with a single breath.

 

Is it any surprise that the masses believe them? Meanwhile, thousands of graduates from vocational-void Madrasas annually open "Ruqyah Centers." They post videos on YouTube and Facebook claiming to cure cancer, ulcers, and kidney failure through recitations and "spirit-healing." These channels garner millions of subscribers and views, operating with virtual impunity. Given this environment, it is perhaps "predictable" that a Madrasa teacher in Bogura would take his daughter to such a center. But for a parent in East London to do the same? That is the measure of how deeply these regressive narratives have permeated global diaspora communities.

 

The Anatomy of Impunity: Political Patronage and the Pervasive Threat

On May 16th, an online platform, Chatgaiya Bulletin, released a report—complete with video evidence—titled: "Madrasa Teacher Accused of Sodomizing  Student in Karnafuli; Local 'Leader' Held While Attempting to Cover Up Crime." This highlights a recurring, systemic phenomenon: when Madrasa teachers are caught committing sexual assault, local political figures—regardless of their party affiliation—routinely intervene to shield the perpetrators from legal consequences. This pattern of political patronage  transcends specific regimes; it is a structural mechanism of protection that has persisted across successive governments.

 

As this month’s documentation has shown, the sheer volume of these atrocities is overwhelming. To conclude this May 2026 report, I draw attention to a few final, devastating  cases.

 

On May 17th, several prominent newspapers, including Ittefaq and Kaler Kantho, reported the arrest of a Madrasa teacher in Cumilla for the rape of a speech-impaired young woman. This month’s data indicates a disturbing shift: while the perpetrators remain linked to the Madrasa system, they are increasingly targeting victims outside of their immediate institutional control. Whether it is the student in Noakhali seeking graphics design training, the girl in Bogura seeking "faith-healing," or the speech-impaired woman in Cumilla, the predatory patterns are consistent. In the Cumilla case, the victim was employed as a kitchen assistant at the Madrasa. The teacher, Hafez Sabbir, exploited her disability to sexually assault her over an extended period. When the victim became pregnant, he forced her to take abortifacients (drugs to induce abortion), leaving her in critical condition, currently fighting for her life.

 

On May 24th, a similar atrocity occurred in Kishoreganj. A seven-year-old disabled child went to deliver food to a mosque Imam, only to be brutally raped. Consider the terrifying reality: this very Imam may well have been the one leading the congregation during your Friday Jumu'ah prayers.

 

When analyzing these cases, the existential threat becomes clear: you may choose not to send your children to a Madrasa to protect them from potential abuse. However, how can you protect society from the predators already produced by this system? These individuals are embedded in our neighborhoods, our marketplaces, and our daily lives. They are omnipresent. If mere contact with them leads to the sexual violation of a child, the fundamental question remains: where can a child truly be safe?

 

The Cycle of Silence: Peer-to-Peer Violence and Global Institutional Failure

I have consistently noted in my reports that, on average, two murders occur within Madrasas each month. This month was no exception. At the "Alokito Quran International Hifz Madrasa" in Rampura, Banasree, a 10-year-old child was raped and murdered. This case presents a harrowing deviation from the norm: the perpetrator was not a teacher, but a senior student. I have emphasized in previous reports that while public attention is often fixated on teacher-to-student abuse, there is a systemic, hidden epidemic of older students brutalizing younger ones. The Banasree tragedy is a direct result of this.

 

Following the murder, multiple media outlets reported that other students had testified to the suspect, Shihab, being caught raping younger children on several previous occasions. In each instance, the "justice" was handled internally within the Madrasa. As I have repeatedly documented, the culture of internal arbitration—where systemic crimes are settled behind closed doors—only emboldens these predators. Having been repeatedly pardoned by the institution, Shihab’s audacity escalated until he felt empowered to commit murder.

 

To conclude, we must look beyond our borders. Qawmi Madrasas exist globally, often operating in clandestine, apartment-based cells even in countries where they are restricted. Wherever these institutions operate within the Bangladeshi and Pakistani diaspora, patterns of sexual abuse and exploitation against children inevitably emerge. However, the prevalence is highest in Bangladesh, Pakistan, Afghanistan, India, and Indonesia. These abuses have been the subject of international investigative reports and documentaries—such as the Netflix film Qorin, which depicts the reality of sexual violence within Indonesian female Madrasas.

 

On May 13th, 14th, and 15th of this year, international media reported a landmark decision: Indonesian authorities ordered the closure of a residential girls’ Madrasa following more than 50 cases of documented sexual abuse.

 

Are we still unable to acknowledge that wherever this specific educational system is implemented, the same patterns of abuse follow? Or, if I state this, will I be branded an "enemy of Islam"? By what logic does advocating against the rape of children constitute being "anti-Islamic"? If speaking out against these atrocities is considered anti-Islamic, are we then to conclude that the systematic rape of children by these Hafezes, Imams, and Muazzins within mosques and Madrasas is an act supported by the faith? One must ask: what is the cost of silence in the face of such institutionalized predation?

 

This is an essential component for your dossier. Presenting the raw data in a professional, structured table format will significantly enhance the credibility of your report. International media editors rely heavily on such organized evidence.

Here is the data translated into a professional, journalistic format, followed by a summary of the incident categories for your report's introduction.

Appendix: Documented Incidents of Abuse in Madrasas (May 2026)

Date	Incident Type	Location	Victims	Reported Source
May 4	Rape	Noakhali	1	Bangla TV News
May 4	Rape	Chattogram	1	Bdnews24
May 4	Rape	N/A	1	Nagorik TV
May 4	Attempted Rape	Jamalpur	1	RTV News
May 4	Attempted Rape	Sunamganj	1	Jugantor
May 4	Physical Torture	Dhaka	1	Banglanews24
May 5	Rape	Patuakhali	1	Channel i
May 6	Continuous Rape	Netrokona	1	Multiple Outlets
May 6	Multiple Rape	Bogura	1	Bangla TV/RTV
May 7	Attempted Rape	Dhaka	1	RTV
May 9	Attempted Rape	Narail	3	Bdnews24
May 10	Continuous Rape	Chandpur	1	PanchaTV
May 10	Rape	Bhola	1	Char Fashion Zone
May 10	Sexual Harassment	Chattogram	3	Dhaka Post
May 11	Attempted Rape	Habiganj	1	Mohona TV
May 11	Rape	Chattogram	1	Daily Azadi
May 14	Physical Torture	Chapainawabganj	1	Channel 24
May 14	Verdict (Attempted Rape)	Faridpur	1	Jago News 24
May 14	Physical Torture	Cumilla	1	Jamuna TV
May 14	Systematic Abuse	Indonesia	50+	Jonobani
May 16	Rape	Chattogram	1	Chatgaiya Bulletin
May 17	Continuous Rape	Cumilla	1	Ittefaq/Kaler Kantho
May 17	Physical Torture	Sylhet	1	Facebook/Sylethi Channel
May 20	Sexual Harassment	Chattogram	1	Shomoyer Alo
May 21	Rape & Murder	Rampura, Dhaka	1	Channel i News
May 21	Attempted Rape	Gazipur	1	Inqilab
May 23	Attempted Rape	N/A	1	News Now Bangla
May 23	Attempted Rape	Chattogram	2	Jamuna TV
May 24	Rape	Kishoreganj	1	Bangladesh Pratidin
May 24	Rape	Patuakhali	5	Somoyer Khobor
May 25	Multiple Rape	Gazipur	1	Banglanews24
May 25	Attempted Murder	Rangunia	1	Rangunia TV
May 26	Attempted Rape	Nilphamari	1	NTV News
May 30	Rape	Chattogram	1	Daily Azadi

Summary Analysis of May 2026 Data

For the introductory section of your white paper, you may use this analytical summary based on the provided data:

Total Incidents Tracked: 36

Category	Frequency
Rape (including continuous/multiple)	18
Attempted Rape	10
Physical Torture / Brutalization	4
Sexual Harassment / Molestation	2
Murder	1
Attempted Murder	1

Note: The Indonesian case (50+ victims) is excluded from the categorical count above to maintain a focus on the specific data patterns in the Bangladeshi context.