Atheism might seem like a strange phenomenon in a country such as Iraq, considered one of the most religious on earth, where the degree of interest in religion is very high. This perception is also held in the Gulf, as noted by Sultan Sooud Al Qassemi in his March 3 article about the growing visibility of atheists there. Yet, you do encounter people here who identify themselves as atheists and who demand that their rights be safeguarded in accordance with UN resolutions that guarantee freedom of belief. In this regard, previous surveys have indicated the existence of a growing agnostic movement in the country, which continues to expand at a remarkable pace.

Atheism and heresy have a long history in Mesopotamia with the renowned Arab philosopher Abul al-Ala al-Ma'arri (973-1058) defending, 1,000 years ago, his nonbelief in religions. Ibn al-Rawandi (837-911) also dedicated sections of his books to countering the Quran in Baghdad. Furthermore, Ikhwan al-Safa, a secret group from the third century Hijri, wrote their books to include a critique of Muslim beliefs in Basra; and contemporary Iraqi researcher and poet Maarouf al-Rasafi disputed the religious aspect of the Prophet Muhammad’s life in his book The Muhamadiyan Personality. Rasafi is a writer from Fallujah, an Iraqi city famous for its mosques and religious fervor.

The phenomenon of atheism has deep historical roots in Iraq, but is new in its widespread and comprehensive spread through all societal and age classes. Atheism used to be an elitist phenomenon restricted to intellectuals and scholars only, but, today, it has metamorphosed into an all-encompassing one that is tirelessly increasing in scope.

One of the reasons behind this might be the religious extremism that has gripped the country for more than two decades. Naturally, such extremism can lead to a backlash by people who categorically reject religion to escape the confinement and torment it has caused their lives. But, when extremism gets mixed with sectarianism, then the reactions tend to be different. On one end, some might adopt extremist religious customs to preserve and express their sense of identity and social belonging within the ongoing conflict in the country. On the other hand, some might come to the conclusion that religion is the cause of all evils, and feel compelled to forsake it completely as a result.