 | It has been suggested that this article besplit out into articles titledSunni Islam in Iraq andIraqi Sunni Arabs. (Discuss)(June 2025) |
سنة العراق | |
|---|---|
 Umm al-Tabul Mosque inBaghdad, an architecturally and culturally significant landmark reflecting the diverse influences on Sunni Islam in Iraq. | |
| Languages | |
| Mesopotamian Arabic,Kurdish,Turkmen | |
| Religion | |
| Sunni Islam (Hanafi,Shafi'i,Salafi) |
Sunni Islam in Iraq (Arabic:الإسلام السني في العراق) is the second-largest sect ofIslam inIraq afterShia Islam. The majority of IraqiSunni Muslims areArabs with the second largest beingKurds. Iraqi Sunni Muslims mainly inhabit the western and northern half of Iraq. Sunni Arabs primarily inhabit theSunni Triangle,Upper Mesopotamia and the desert areas, such asAl-Anbar Governorate in theArabian Desert andSyrian Desert. The Sunni Kurds inhabit the mountainousIraqi Kurdistan region.
In 2003, the United States-based Institute of Peace estimated that around 95% of the total population of Iraq were Muslim, of which Sunnis made up around 40%.[1] ACIA World Factbook report from 2015 estimates that 29–34% of the population of Iraq is Sunni Muslim.[2] According to a 2011 survey byPew Research, 42% of Iraqi Muslims are Sunni.[3] There were about 9 million Sunni Arabs, 4 million Sunni Kurds and approximately 1.5 million Sunni Turkmens in Iraq (approximately 39%), according to a report published in 2015.[4]
العرب السنة العراقيين | |
|---|---|
 Flag originally proposed for the entry ofNasserist Iraq into theUnited Arab Republic; later associated with Sunni-dominated Iraq and now used as an ethnic flag for the group.[5][6][7][8] | |
 Sunni Arab tribal chiefs representing theSahwa after meeting with Iraqi security at Joint Security Station Loyalty, eastern Baghdad, May 16, 2009. | |
| Regions with significant populations | |
 Iraq (primarilySunni Triangle,Upper Mesopotamia andSyrian Desert)Around 9 million; 24% (2015 estimate)[9] | |
 Jordan | 306,000–340,000[10] |
 Australia | [citation needed] |
| Languages | |
| Mesopotamian Arabic,Bedouin Arabic | |
| Religion | |
| Sunni Islam | |
| Related ethnic groups | |
| Syrians,Jordanians,Saudis | |
Iraqi Sunni Arabs (Arabic:العرب السنة العراقيين), historically referred to as theArabs of Al-Jazira (Arabic:عرب الجزيرة),[11][12] are anIraqiArab ethnoreligious group. Iraqi Sunni Arabs mainly inhabit the provinces ofAl-Anbar,Salah al-Din,Nineveh,Kirkuk,Diyala, and areas ofBaghdad with SunniBedouin inhabiting the desert regions of the south, theborder with Kuwait and theJordanian steppe. In the modern era, Iraqi Sunni Arabs are often mistaken by outsiders as simply Iraqi Arabs who follow Sunni Islam rather than Shia but constitute a distinct Arab people with a unique history and origin tied to the region ofWest Iraq they primarily inhabit.[13]
Iraqi Sunni Arabs have traditionally been organized into large, indigenous tribal confederations, includingDulaim ofAl-Anbar,al-Bu Nasir ofTikrit,al-Bu Nimr ofRamadi, andal-Ubaid of northernSalah al-Din andKirkuk. These tribes have long functioned as key social, political, and economic structures within Sunni society.[14]
In addition, severalBedouin tribes ofNajdi and northern Arabian origin, notably theShammar,Mutayr,Otaibah, andBanu Tamim, historically ranged across the western steppe and southern desert fringes of theOttoman Empire'sBaghdad Vilayet, covering what is now central and southwestern Iraq.[15] Over the course of the 20th century, many members of these tribes integrated into mainstream Jazira-influenced Sunni Iraqi society, gradually transitioning from semi-nomadic livelihoods to urban residence in major centers such as Baghdad, Mosul, and Ramadi, in line with Iraq's broader processes of modernization, sedentarization, and urban expansion.
Iraqi Sunni Arabs largely originated as a mixture of Arab Muslims who settled in Iraq after the Islamic conquest of Iran, as well as natives who were Arabized.[citation needed] In the early Islamic period, Iraq was a key center of theAbbasid Caliphate, with the city ofBaghdad serving as its capital from the 8th to the 13th century. Sunni Arabs played a significant role in the administration (including the rulingAbbasid dynasty) and cultural life of the caliphate, and many important figures of Islamic scholarship and literature emerged from Iraq during this time and during theIslamic Golden Age. Before the creation of nation states, Iraqi Sunni Arabs identified with the wider neighboring Sunni Arab populations. After thedissolution of the Ottoman Empire,King Faisal I was installed as ruler of Iraq. Iraqi Sunni Arab identity consolidated after the independence of Iraq, where Iraqi Sunni Arabs inhabited the provinces ofAl-Anbar,Salah al-Din,Nineveh,Kirkuk,Diyala, and parts ofBaghdad.[16][17]
Sectarian identities in Iraq were deeply tied to regional and tribal affiliation, with Sunnis and Shias historically[when?] inhabiting segregated regions —with a degree of overlap and coexistence— each with their own historical narrative.[18][19] The regions inhabited by Iraqi Sunni Arabs were the historic regions ofAl-Jazira andUpper Mesopotamia while the Shia stronghold has historically been southern Iraq, known asBabylonia orSawad (the latter of which is also calledLower Mesopotamia), which, while remaining strongly Arab, has had morePersianate influence compared to Sunni areas (most recently contributed by the rule of theSafavid dynasty). Sunni identity in Al-Jazira also reflectsArabiantribal traditions, following theArab conquest of Mesopotamia and newer Ottoman-era connections toLevantine,Eastern European andBalkan cultures, contributing to a cultural background with different influences to that of the Shia-majority regions of the south.[20][21][22][23][24]
Sunni Iraqi Arab culture, particularly in cities such asTikrit,Fallujah,Samarra, andMosul, is characterized by a combination of tribal traditions and conservative Sunni Islamic practices. Common clothing includes the whitedishdasha and red-and-whitekeffiyeh with a blackagal, shared with other Arab groups. Regional food traditions vary, Mosul is known for Ottoman-influenced dishes such as bakedsambusak with spicedlamb,dolma prepared withpomegranate molasses, andćevapi (known locally askebab hindi), a grilled minced meat dish of Balkan origin uncommon in other parts of Iraq. In Samarra, cuisine reflects Bedouin and tribal influences, includingpacha with stuffed intestines and tripe, fried sambusak with heavier spices, and dishes liketashreeb (Bread Stew) andtimman bil-tamatim (Spiced Tomato Rice) served during communal gatherings.
Diwaniyas in Sunni regions function as formal male-only spaces used for hospitality, dispute resolution, and tribal or religious consultation. Unlike the Shiamajlis, Sunni diwaniyas tend to avoid sectarian symbolism and focus on tribal hierarchy and Sunni jurisprudence. Traditional games such asTavli (backgammon),dominoes, andcarrom are commonly played. Music is generally conservative, with limited instrumental use, thoughIraqi maqam remains culturally significant. Religious life centers on mosque-based worship, Friday prayers, Ramadan, and Eid, contributing to a distinct Sunni Arab identity in central and northern Iraq.
Sunni Arabs were the backbone ofSaddam Hussein'sBa'athist Iraq regime.[25] Under the Ba'athist regime, Sunni Arabs were portrayed in propaganda as the closest to the rest of the Arab world, fostering unity between Iraq and the rest of the Arab world. This benefited the Sunni minority as Iraqi identity was pushed to be closely tied toArab socialist andPan-Arabist ideologies, heavily influenced byNasserist views originating in revolutionary Egypt.[26] The pre-2003 Iraqi state reflected Sunni norms and culture, positioning Sunni Iraqis as the standard of national identity and enforced during Shia revolts against the state, such as the1991 Iraqi uprisings. This has led to certain Ba'athist symbols such as the formerflag of the Iraqi Republic under Ba'athism being reinterpreted as a distinctly Sunni symbol following its replacement in 2008.[27] During theIran–Iraq War, Ba'athist narratives portrayed Sunni-led Iraq as the last line of Arab and Sunni defense against Shia Iran, reinforcing a sense of historical mission and communal pride.[28] Following the2003 invasion of Iraq, Sunni Arabs became targeted by Shia militias. Due to continued repression by the Shia-led government, SunniIslamist andBa'athist armed groups such as theNaqshabandi Army took up arms against the government during the2012–2013 Iraqi protests. This led to the2013 Anbar campaign and beginning of theWar in Iraq against theIslamic State which lasted until December 2017. This was followed by Sunni Arab calls fortheir own autonomous region in Iraq.[29]
During the sectarian conflict in Iraq, sectarian militias not only killed due to sect, but also due to family names, accents, physical appearances, and origins which could have implied their sectarian affiliation.[30] In Iraq, by the 21st century, Sunni Arab converts to Shia Islam continued to be considered Sunni, while Shia Arab converts to Sunni Islam also continued to be considered Shia. The terms became identifiers for the two distinct Arab subgroups and began to transcend sectarian values.[31][32][33] Ethnic Arab Christians in Iraq, distinct from Assyrians, were culturally identical with Sunni Arabs and well integrated together, thus often being included in the Sunni designation.[34]
Nouri al-Maliki's Shia-led government repressed Sunnis, stressing the Sunni Arab tribes' favourable disposition towards theIslamic State, although they did not share theSalafist beliefs. A number of Sunnis have now taken up arms against the Islamic State to stop its attempts at establishing hegemony.[35] In a survey in 2015, only 13 percent of Iraqi Sunni Arabs believed that their central government in Baghdad was heading in the right direction.[36]
Today, Iraqi Sunni Arabs are represented in politics primarily by the secularistProgress Party and the mixed Sunni-secularAzem Alliance, historically after 2003 they were represented by theIraqi Islamic Party and other groups associated with theIraqi Accord Front, as well as theNational Dialogue Front, theNational Movement for Development and Reform, theNasserist Socialist Vanguard Party, and theUniters for Reform Coalition (Muttahidoon). While these parties have provided platforms for Sunni political engagement, their integration into the broader national framework remains slow and uneven. Persistent political marginalization, internal fragmentation, and ongoing instability continue to limit their overall influence in Iraqi politics.[37]
According to a report published in 2015, there were about 9 million Sunni Arabs in Iraq.[9]
کوردی سوننەی عێراق | |
|---|---|
 | |
.jpg) Muslim Kurd Martyrs Congress in 2017 | |
| Total population | |
| 4,000,000 | |
| Regions with significant populations | |
| Iraqi Kurdistan | |
| Languages | |
| Central Kurdish |
95% ofIraqi Kurds are Sunni Muslims, while the remaining 5% are Shia Muslims.[38][better source needed] As a result of the spread of Islam,Sunni Islam (Shafi’i) became the dominant religion of the Kurdish people. There exists theFeyli Kurds who followShia Islam, namelyTwelver Shiism. Islam is thought to be a religion of governance as well as spirituality, Kurds make sure to keep both their spiritual identity and national identity strong.[39][40] Their practices and beliefs are very similar to those of Sunni Arabs.[41]
Kurdish Sunnis have paid more attention to its Sufi dimensions in its manifestations within the sphere, particularly the Naqshbandi and Qadiri orders.[42] As for Kurdish researchers themselves, due to the predominance of political reality and nationalist tendencies in academic discourse, they have rarely studied Kurdish religious identity.[42] Consequently, the history of Islam in Kurdistan has remained obscure and is viewed as complementary to the general history of Sunnism within the Islamic sphere.[42] Hence, the difficulty of studying Islam and exploring the nature of the Kurds' understanding of it and its role in shaping and directing their collective imagination, as well as the characteristics of this understanding and its manifestations at both the popular and elite levels.[42]
Haider Lashkari, the assistant professor of the History of Religions at Koya University in the Iraqi Kurdistan Region, traces the historical formation of Sunni Kurds.[42] This does not mean that other Islamic sects are absent from the religious map in Kurdistan, especially in modern times. “In addition to Sunnis, there are groups that have retained their old beliefs, or even those that have adopted non-Sunni doctrines and trends, even if they are considered unacceptable by Sunnis.[42] Nevertheless, Kurds were viewed in the Islamic public sphere as part of the Sunni world and of theShafi'i school of thought, to the point that expressions such as “Sunni Kurds” or “Shafi'i Kurds” became clearly understood and significant, and even a title for their religious identity.[42] They were so religiously identified with this affiliation that non-Kurds were surprised by a Kurd who followed a non-Sunni school of thought.[42]
The researcher points to the spread of Sufi orders in Kurdistan in later periods.[42] In the fifteenth century, their followers and disciples were spread throughout Kurdistan, includingQadiriyya, Rifaiyya,Hurufiyya,Suhrawardiyya,Kubrawiyya, and others.[42] However, over time, this number dwindled, and most orders disappeared, leaving only the Qadiriyya andNaqshbandi orders.[42] Lashkri traces the influence of Sunni Islam on the Kurdish mentality, despite the difficulty of "clearly observing the impact of Sunni Islam on the Kurdish personality, due to the lack of texts produced by Kurdish religious scholars discussing the society in which they lived.[42] Therefore, what can be said in this area applies to the mental representations produced by the general religious education system and how society received the religious personality of its members.[42] On the social level, Kurdish individuals and tribal groups differed in their representation of this Sunni identity, according to their historical influence and proximity to the religious centers of authority.[42] This reflected their affiliation with the Islamic nation-state, or lack thereof, to the extent that they represented and were aware of this identity."[42]
عراقلو سنی توركمن Iraklı Sünni Türkmen | |
|---|---|
 Flag of Turkmeneli is used by Sunni Turkmen | |
| Regions with significant populations | |
| Turkmeneli | |
| Languages | |
| Iraqi Turkish |
PrimarilyIraqi Turkmen are Sunni Muslims[citation needed], most Iraqi Turkmen are politicallysecular[43] yet remain practicing, having internalized the secularist interpretation of state–religion affairs practiced in theRepublic of Turkey.[44] The religious and tribal factors and tensions inherent in Iraq's political culture do not significantly affect the Iraqi Turkmen.
In June 2014,Pew Research Center published a report citing a survey conducted in late 2011, according to which 14% of Iraqi Sunnis said that Shias are notMuslims — by contrast, only 1% of Iraqi Shias said that Sunnis are not Muslims.[3]
Notable Iraqi Sunnis, or people of Iraqi Sunni descent include:
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The 1963 Ramadan Revolution led by the Ba'ath Party established Sunni Arab dominance by purging Shi'a and communist elements and consolidating control over Iraq's state apparatus.
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