By Abu Rahat Murshed Kabir, 8 November 2025
Atheism in Bangladesh represents a fragile and often persecuted strand of thought in a nation where religion, particularly Islam, permeates nearly every aspect of society. As a country with a population exceeding 170 million, where over 90% identify as Muslim, atheism is not just a philosophical stance but a direct challenge to the entrenched socio-religious norms that define identity, politics, and law. The history of atheism in Bangladesh is intertwined with the broader struggle for secularism, dating back to the country’s founding in 1971 as a secular state, only to see that principle eroded over time by political Islamism. Today, in 2026, atheists face an increasingly hostile environment marked by violence, social ostracism, and legal threats, exacerbated by the political upheaval of 2024 and the rise of extremist groups. This blog delves into the evolution of atheism in Bangladesh, its cultural and political context, key figures and movements, ongoing challenges, and the uncertain future for non-believers in a society grappling with fundamentalism.
Historical Context: From Secular Foundations to Religious Dominance
Bangladesh’s journey with atheism and secularism begins with its independence from Pakistan in 1971. The Liberation War was fought not only for ethnic and linguistic rights but also for a secular, democratic state free from the religious extremism that characterized Pakistani rule. The original 1972 Constitution enshrined secularism as a fundamental principle, reflecting the influence of Bengali intellectuals inspired by Enlightenment ideals and Marxist thought. Figures like Sheikh Mujibur Rahman, the founding father, promoted a vision of Bangladesh where religion was a private matter, separate from the state.
However, this secular ethos was short-lived. Following Mujib’s assassination in 1975, military regimes under Ziaur Rahman and Hussain Muhammad Ershad amended the Constitution to incorporate Islamic elements. In 1988, Islam was declared the state religion, a move that shifted the national identity toward religious conservatism. This period saw the rise of Islamist parties like Jamaat-e-Islami, which opposed secularism and viewed atheism as a threat to Islamic values. Atheism, often conflated with communism or Western influence, became marginalized.
The 1990s and 2000s witnessed a resurgence of secular voices through literature and activism. Writers like Humayun Ahmed and Taslima Nasrin challenged religious dogma, with Nasrin’s feminist critiques of Islam leading to fatwas and her exile in 1994. Atheism gained traction among urban intellectuals and students, influenced by global movements and the internet. Blogs became a platform for dissent, with sites like Mukto-Mona (Free Mind) promoting rationalism and humanism. Yet, this era also saw the first waves of backlash, as Islamist groups labeled atheists as “enemies of Islam.”
Current Status: Atheism in a Predominantly Religious Society
In contemporary Bangladesh, atheism remains a minority perspective, with no official statistics due to social stigma and fear of persecution. Surveys suggest that less than 1% of the population identifies as non-religious, though this may underrepresent closet atheists. The 2024 political unrest, which ousted Sheikh Hasina’s government, has intensified religious extremism, pushing atheism further underground. Under the interim administration led by Muhammad Yunus, there has been a perceived normalization of Islamist narratives, with reports of increased harassment of secularists.
Atheists often congregate online, using platforms like Facebook and X (formerly Twitter) for discourse. Recent X posts highlight debates on atheism’s role in countering extremism, with users like @ShAsrarRashid discussing its spread in South Asia. However, these spaces are fraught with risks, as cyber laws are weaponized against “blasphemous” content. Urban areas like Dhaka see small atheist meetups, but rural regions remain deeply conservative, where admitting non-belief can lead to social isolation or violence.
Key figures include Avijit Roy, founder of Mukto-Mona, assassinated in 2015 by extremists for his writings. Survivors like Rafida Ahmed Bonya continue advocating from exile. Organizations such as Humanists International document the plight of atheists, noting that since 2013, over 20 have been hacked to death by Islamic groups.
Challenges: Violence, Stigma, and Legal Hurdles
Atheists in Bangladesh face multifaceted challenges. Violence is the most acute, with a “hit list” of bloggers targeted by groups like Ansarullah Bangla Team. The 2015-2016 killings of bloggers like Niloy Neel and Nazimuddin Samad underscore this threat. Social stigma compounds this, as atheism is equated with immorality or foreign conspiracy. Families disown members, and atheists struggle with employment and marriage.
Legally, while the Constitution guarantees freedom of thought, Section 295A of the Penal Code criminalizes “hurting religious sentiments,” often used against atheists. The Digital Security Act (now Cyber Security Act) has led to arrests for online posts. Post-2024, minority reports indicate heightened risks, with atheists grouped with religious minorities facing harassment.
X discussions reveal polarized views: some defend atheism as a counter to extremism, while others label it a “mental disorder.” In 2025, incidents like the lynching of secularists highlight ongoing perils.
Case Studies and Personal Narratives
Personal stories illuminate the human cost. Asif Mohiuddin, arrested in 2013 for “blasphemy,” survived a stabbing and fled abroad. Recent X posts discuss atheism’s survival in Bangladesh, with users like @FromRajkumar urging promotion elsewhere.
The 2025 International Blasphemy Rights Day event highlighted vulgar language’s risks for atheists. Women atheists face double discrimination, as seen in Nasrin’s exile.
Future Prospects: Hope Amid Despair
Despite challenges, atheism persists through online communities and international support. Humanists International advocates for reforms, while diaspora atheists raise awareness. The 2026 elections may shift dynamics, but extremism’s rise threatens further erosion.
In conclusion, atheism in Bangladesh is a testament to resilience against overwhelming odds. As fundamentalism grows, protecting secular voices is crucial for pluralism. Without intervention, Bangladesh risks losing its secular heritage entirely.
Key Events in Atheism/Secularism are shown in the table below-
| Period | Key Events in Atheism/Secularism |
|---|---|
| 1971-1975 | Secular Constitution; Mujib’s promotion of rationalism |
| 1975-1988 | Military Islamization; rise of Jamaat |
| 1990s-2000s | Blogging boom; Nasrin’s fatwa |
| 2013-2016 | Blogger killings; hit lists |
| 2024-2025 | Post-upheaval extremism; increased harassment |
