Fundamentalist Persecution of Atheist

The Uncertain Lives of Freethinkers in Bangladesh: Fundamentalist Persecution of Atheist and Secular Bloggers

Over the past decade, freedom of expression in Bangladesh has been severely restricted, especially for atheists, secular bloggers, writers, and freethinking intellectuals. These individuals – many of whom are known as “muktomona” (freethinkers) – have repeatedly faced threats, persecution, and brutal killings at the hands of religious fundamentalists. Their crime? They have questioned religious dogma, particularly the darker aspects of Islam, its superstitions, brutality, and opposition to scientific education, and have spoken out in favor of rationalism and human rights.

Rise of Secular Voices

From around 2007, a new secular movement began to emerge within the Bengali blog community. On platforms like Mukto-Mona, Somewherein Blog, and Nagorik Blog, writers and thinkers began engaging in rational discussions against religious dogma. They advocated for science, human rights, women’s freedom, and secularism. This online writing gradually evolved into an intellectual movement centered on freedom of expression and rational thought.

These voices quickly drew the wrath of fundamentalist groups. Lists of “atheist bloggers” were published, and public calls were made for their arrest or execution.

Targeted Killings and Brutality

This wave of violence began in February 2013 with the murder of Ahmed Rajib Haider. He was an active Shahbagh movement activist and secular blogger. He was hacked to death in front of his home. The killers were members of Ansarullah Bangla Team, a group inspired by Al-Qaeda.

Then came a horrifying sequence of events. In February 2015, US-based writer and founder of Mukto-Mona blog Avijit Roy was hacked to death while returning from the Dhaka Book Fair. His wife, Rafida Bonya Ahmed, was seriously injured. Avijit wrote extensively on rationalism, science, and secularism.

Weeks later, blogger Washiqur Rahman was murdered in broad daylight. Then came the killings of Ananta Bijoy Das in Sylhet and Niloy Neel in Dhaka – both known for their rationalist and anti-fundamentalist writings.

Each murder followed a similar pattern: attackers hacked their victims in public and fled. The violence was not just physical – it was ideological. The message was clear: protest, and you will die.

State Response and Silence

Although some killers were later arrested and convicted, the overall response from the state was weak and hesitant. Often, the government appeared more sensitive to religious sentiments than to freedom of expression. In some cases, the victims themselves were blamed for “hurting religious feelings.”

In 2013, the government arrested several bloggers under the Information and Communication Technology Act, accusing them of hurting religious sentiments. This move emboldened fundamentalists and sent a message contrary to the secular principles enshrined in Bangladesh’s constitution.

Exile, Fear, and Self-Censorship

Faced with public attacks, death threats, and surveillance, many freethinking writers were forced to flee the country. Bonya Ahmed, Asif Mohiuddin, Asad Noor, Noor Nabi Dulal, Akash Malik, Azam Khan, Golam Sarwar, and others now continue their writing from abroad. Those who remain in Bangladesh either write under pseudonyms or have stopped writing altogether.

The impact of this terrifying situation is clear. Once vibrant online communities have gone silent. Discussions on religion, politics, and human rights are now far more cautious. This culture of self-censorship is weakening the foundation of democratic discourse.

Attack on Me

Because I write on human rights, the darker sides of religion, women’s rights, LGBTQ+ rights, freedom of speech, women’s clothing freedom, and science education – and engage in activism for a better society – I’ve been living under death threats since 2012. On May 25, 2017, a mob of fundamentalists gathered in front of my rented house with the intent to kill me. Though I survived that day, repeated threats forced me to flee constantly, and my startup – built through years of effort – came to a standstill. Even after leaving Dhaka and returning to my village in 2022, I wasn’t spared. On June 21, I was attacked by a fundamentalist. My right hand was severely injured, and I still suffer from the pain. I know how many nights I couldn’t sleep because of that pain. Though therapy helped somewhat, I still live with the wounds and agony.

On the day I was attacked, I couldn’t even protest verbally. In Bangladesh, if someone is accused of blasphemy, mobs of ordinary people often attack them – there are hundreds of such examples. In Lalmonirhat district, a school worker was beaten and thrown into a burning fire in 2020. thousands of ordinary people participated in that. If someone is accused of insulting the Quran, religion, or Prophet Muhammad, thousands turn violent against the accused. Though I survived thanks to two kind individuals present that day, I had to flee to India on June 22, 2022. After suffering severe financial hardship there, I returned to Bangladesh and quietly moved back to my village in a dark night. Even then, I wasn’t safe. After the attack, the extremist threatened that the next day he would bring hundreds from the mosque to drag me out from my home and kill me. He said they would find me wherever I go. He also said I am alone, and they are thousands. And it’s true – those of us who write in Bengali against religious extremism, who are humanists, secularists, atheists – we are a tiny minority in Bangladesh. There’s no one to speak for us.

A few months ago, on the night of March 9 this year (2025), a group of people threw bricks and stones at our village home in Bangladesh. First, they banged violently on the main gate and shouted obscenities using my name, yelling that they would kill me on the spot if they found me. They threw bricks at the house from outside and left after a while. Notably, no one lives in our village home – it is locked with iron gates. According to neighbors, Abbasi’s followers were loudly saying that I am a murtad (apostate), a shatim (blasphemer), and that killing me is their religious duty, because I criticized their leader Dr. Enayetullah Abbasi. It’s worth noting that Dr. Enayetullah Abbasi, a fundamentalist leader and self-proclaimed chief mufti of Bangladesh, publicly stated in February that if criticizing the Prophet and Allah is a freedom for atheists, then beheading those atheists is a freedom of their hands. Despite such threats, the government did nothing. In fact, at various times, the government and political leaders have taken steps to appease these fundamentalists. He continues to make such threats even now. In March, Mr. Abbasi created a mob at a police station to release a young man who had been arrested for publicly sexually harassing women due to their clothing, and he freed the accused by placing a flower garland on him.

Broader Context

The persecution of freethinking writers in Bangladesh is not just a case of human rights violation—it is a deep and painful blow to the soul of the nation. In 1971, this country was born through the sacrifice of countless lives as a free, pluralistic, language-based, and secular state, where freedom of expression, rationalism, and human values were given the highest importance. The spirit of the Liberation War of 1971 upheld secularism, democracy, and respect for free thought. But today, when freethinking intellectuals are repeatedly targeted by fundamentalist attacks, that spirit is in jeopardy. These attacks strike not only at personal safety but also at national ideals and cultural identity. When a state fails to protect its thoughtful citizens, it gives way to fundamentalism and authoritarianism, and a culture of fear and oppression replaces a free society. This situation forces us to ask – are we truly living in the Bangladesh our ancestors dreamed of?

These attacks are not isolated local incidents – they are part of a global trend where religious extremism and dogma seek to suppress freedom of expression. In various countries – such as Pakistan, Saudi Arabia, Iran, and even parts of India – freethinking writers, bloggers, and journalists face similar persecution. Afghanistan is beyond mention. They are pressured, killed, exiled, or forced into silence. This trend threatens not only individual freedom but also democratic structures. The events in Bangladesh point directly to how fragile and unsafe freedom, expression, and the right to think truly are. It reminds us that for free thought to survive in a society, legal protection alone is not enough – we need social awareness, political will, and active civic participation.

Hope and Resistance

Despite all the fear and persecution, many still continue to protest. Organizations like PEN International, Reporters Without Borders, and Human Rights Watch have condemned these killings and demanded justice. Bangladeshi expatriates have stood by freethinking writers. Inside the country, students, artists, and activists continue quiet resistance. But their numbers are very few. As I’ve said before, we are the smallest minority in Bangladesh. Almost every year, homes of Hindu families are looted, burned, and vandalized under accusations of blasphemy. Many do protest these atrocities, and they should do so more forcefully. But our life-threatening situation – where extremists strike from behind and behead us – no organization in Bangladesh can publicly protest in defense of our rights. We are truly helpless there, living under constant threat of death.

To protect these voices, Bangladesh must recommit to secularism and freedom of expression—though there seems to be no sign of that in the near future. Laws that criminalize expression must be repealed. Security must be ensured for those under threat. And most importantly – justice must be delivered to the perpetrators. Above all, a culture of respect for free thought must be built socially. But judging by the current situation, the country seems to be heading in the opposite direction.

Final Words

The situation in Bangladesh is not just a crisis of personal safety – it is a reflection of a broader ideological conflict, where rationalism and free thought stand face-to-face with religious extremism and violence. Even in the face of horrific violence, many writers and thinkers have not silenced their voices. They have proven that the power of thought never truly dies. As long as someone dares to speak the truth in a society, the light of freedom cannot be extinguished. This courage reminds us that protecting freedom of expression is not just a legal duty – it is a moral and cultural act of resistance. The struggle for free thought in Bangladesh continues, and it is vital for the future of the nation.