For Arba‘een

Arba‘een is a manifestation of an astounding
magnificence unto which, in recent years, has
been added. It can uninhibitedly be said that
many beautiful incidents, love and endearments,
unheard and untold emotions have been
intertwined together and created this marvelous
event.
In regard to Arba‘een much has been said.
From on-site observational descriptions, to
stigmas and denunciations by some. From the
numbers, to the narration of the culture of
welcoming and accommodating pilgrims and
guests going to the homes of poor Iraqis and a
host sincerely giving all he has.
The Arba‘een convocation- due to the
geographical extent that it covers, and due to
its unique and wonderful happenings- is a great
opportunity for recording events, writings and
analyses. Analyzing pleasant occurrences and
searching for their root causes can assist in their
preservation and commemoration.
This event cannot be overlooked
inconsiderately; it must be told, heard, analyzed
and conveyed to the next generations. God
has not promised at all that He would easily
preserve such glories without our endeavors and
without any hardships.
This writing- addressing the eager Arba‘een
pilgrims- while trying to inform pilgrims

regarding the status and value of the Arba‘een
Walk, also tries to acquaint them with their
mission and that is to revere the name of the
Hujjat (Chosen Proof ) of Allah, in addition
tries to increase their ability to answer certain
issues about Arba‘een.
From the Origination to the Consequences
Throughout the Times
The founding of the Arba‘een Ziyāra has
been attributed to Jabir ibn Abdullah Ansari,
who was of the Ashab of the Prophet (Peace
Be Upon Him & His Progeny, PBUH & HP)
and of companions of the Amir al-Mo’menin
(PBUH). But in regard to the Arba‘een Walk,
no precise report is at hand. Some of the elite,
such as Sayyid Muhammad ‘Ali Qazi Tabatabayi
in the book Research Regarding the First Arba‘een
of Sayyid al-Shuhada (PBUH), have believed
that the first Arba‘een Walks were at time of the
Bani-Umayya and Bani-‘Abbas when the Shi’ah
used to observe the Arba‘een Walk during the
presence of the Imams (Peace Be Upon Them,
PBUT).
But definitely the founder or better said
the reviver of this great movement during
Occultation was the late Shaikh Ansari;
however, it did not last long or at least it was
not deservedly restored.
That which we are witnessing today was

started by the late Muhaddith Noori (1838-
1902 CE) and after him, with the Grace of
Allah, still in this century this movement has
almost uninterruptedly been persisting.
Jawad Shubbar- a contemporary Arab writer
in the book Adab al-Taff aw Shu‘arā’ al-Husayn
min al-Qarn al-Awwal al-Hijri hatta al-Qarn al-
Rābi‘ ‘Ashar (a 10 volume collection about Imam
Hussain (PBUH) poetry and poets throughout
14 centuries)- in a report from the Arba‘een
convocation in Karbala, has compared the
assembly in this observance with the assembly
of Muslims in Mecca; he has mentioned the
presence of mourning groups in the convocation
reciting lamentations and elegies in Arabic,
Turkish, Persian and Urdu. Adab al-Taff was
published in 1968 CE and the author estimated
that the number of mourners present in the
Walk amounted to over one million. Actually
the million presence in the Arba‘een Walk goes
back to over half a century ago.
Of course, after the arrival of the first types
of motor vehicles in the area the trips as old
fashioned caravans were discontinued and
travels were shaped in new styles. Then after
a while- when Ayatullah Sayyid Mahmoud
Hussaini Shahroudi (1883-1974 CE) was
considered as one of the influential and
significant spiritual teachers and experts of the
Najaf Hawza- due to his requiring and insisting
on going on foot to Karbala, again the issue
of walking to Karbala as a holy trip became

prevalent among Hawza students; meanwhile
others with different nationalities such as some
Iranians too occasionally accompanied them in
the journey to the Atabat.
Indeed, with the coming to power of the
Ba’ath Party in Iraq, pressure on the Shi’ah was,
slowly but surely, going to increase. Since the
Arba‘een Walk was one of the largest Shi’ah
gatherings, this Walk was banned by the Ba’ath
regime. The regime’s tough stance in forbidding
the Arba‘een Walk and even the ziyāra of Imam
Hussain (PBUH), temporarily obstructed this
great movement for a few years. Nevertheless
in those very same years some of the locals,
through palm forests and away from the main
roads, used to, far from the eyes of regime
guards, go on foot to Karbala.
With the fall of the Ba’ath Party (2003)
the Arba‘een Walk in Iraq was once again
revived. Thenceforth every year, compare to
the year before, more and more people have
been participating in the Walk. At first, the
Walk witnessed presence of 2 to 3 million
pilgrims but in the following years, number
of participating pilgrims in this Walk reached
over ten million. With security established in
Iraq and safety provided for most of the roads
and with media coverage, the number of these
pilgrims increased even more, so much so that
according to Iraq’s Ministry of Construction
and Housing the number of pilgrims has been
reported 26 million in 2017.

According to on-site observations, a very
significant point is that not only the Shi’ah but
also some of the Sunni and even Christians and
followers of other religions too, participate in
this great event.
Reason Behind the Arba‘een Movement
The Arba‘een Walk has 3 dimensions: ziyāra,
mourning and the walking; thus the main
reason behind this great movement is in regard
to the ziyāra and the revival of mourning of
Imam Hussain (PBUH), and secondly it is
about going to ziyāra on foot.
Ziyāra, giving heed to the Infallible Imam,
mourning and its upholding are all of a valid
cultural concept and the Arba‘een Walk is
another aspect of this concept.
• Ziyāra
In Arabic lexica ziyāra literally means, to
intend and to incline, and as an expression it
implies the presence of the pilgrim next to that
which is to be visited in order to revere and
honor the visited. Since human spirit lives on
and is transferred from a smaller world to a
greater world after the death of human body,
when the pilgrim visits the Turbah and the burial
place of a person and a spiritual interrelation is
established, this relationship is between a living

being and another living being. Shaikh al-Ra’is
ibn Sina (Avicenna, 980-1037) has said that
The pilgrim- who with his material and spiritual
beings goes on pilgrimage to visit a grave- seeks
assistance from the soul of the visited in order
to gain a benefit or to avert a loss; and Since
the soul of the visited has been separated from
the body, it will be effective, more completely
and amply; and since the pilgrim has gone on
pilgrimage both with his body and his spirit, he
will gain both material and spiritual benefits.
When ziyāra is considered in this sense,
whether the visited is alive or deceased, makes
no difference to the pilgrim, and he will regard
the visited as present and seeing.
Many Hadiths, implicitly or explicitly, assert
that for the Infallible Ones (PBUT) life and
death are the same. The Prophet Muhammad
(PBUH & HP) has said that anyone going to
his ziyāra after his demising would be like he
who has met him during his lifetime, and that
he (PBUH & HP) would, in both cases, be a
witness over him and would intercede for him
on the Day of Resurrection. (Kāmil al-Ziyāra,
p. 45)
The fact that in some ziyāra supplications
profession is made that the visited is alive, is
to remind the pilgrim that he is visiting and
talking to a living person. As we read in the
ziyāra supplication of Imam Hussain (PBUH):

“I bear witness that you hear my voice and
answer me."
(Mafatih al-Jinan, The Ziyāra of Imam
Hussain (PBUH) on 15th of Rajab)
• Ziyāra on foot
While going to ziyāra itself holds a lofty status,
yet in Shi’i beliefs special attention has also
been paid for going on foot. Perhaps it can be
said that when human leaves material interests
behind and travels on foot, his spirit will flow
in a more sublime milieu. Walking slowly and
disregarding the fast pace of modern life itself
will add to human concentration. The pilgrim
on his way patiently and far from all excitement
and anxiety, whispers supplications. Perhaps
he pays more attention to whom he is going to
visit, i.e. Imam Hussain (PBUH), and perhaps
he finds more opportunity to concentrate on
and spiritually confide in his living Imam, the
Baqiyatullah Imam Mahdi (May Allah hasten
his reappearance). Multitude of pilgrims
glorifying Allah and here and there reciting the
Faraj (Relief) Supplication for Imam Mahdi
(PBUH) together, proves this claim. When
and where so many people can take their time
together to give heed to God and God’s Hujjats
(Proofs) (PBUT)?!
Perhaps these are some of the reasons why
Imam Sadiq (PBUH) in regard to going to

ziyāra on foot has said:
“Allah SWT for every single footstep of a
person who leaves his house intending ziyāra
of Imam Hussain (PBUH), writes a good
deed and obliterates a bad deed, until when
the person reaches the Haram (Shrine), then
Allah writes him among al-Muslihin al-
Muntajabin (the Chosen Righteous), when
he finishes the rituals Allah writes his name
among al-Fa’izin (the Victorious Delivered),
and when the person wants to return an
angel faces him and tells him that the
Prophet of Allah (PBUH & HP) has said
Salaam to him and has asserted that he is to
restart his deeds, for, all that was passed has
been forgiven.”
(Kāmil al-Ziyāra, pp. 132-135)
It is truly this way; this forgiveness of past
deeds and purification of one’s Book of Deeds
after the Arba‘een Walk is something that the
Believer feels with all his heart and soul. This
great reward is indeed for the heed given to
the most significant creation of the world of
existence and the essence of the Religion and
that is the heed given to the Proof of Allah;
which shall soon be explained more.
• Mourning
The Moharram Mourning is a number of
Shi’ah, and sometimes the non-Shi’ah, rituals

performed to mourn for the martyrs of Karbala.
Imam Sajjad, Lady Zaynab, Umm al-Banin and
Lady Rubab (PBUT) were of the first mourners
of Imam Hussain (PBUH) after his martyrdom
who called others to mourn too. Kumayt al-
Asadi and De’bel Khoza’i- of the poets at the
times of Imams-Baqir, Sadiq and Reza (PBUT)-
composed many poems praising Imam Hussain
(PBUH).
At first, mourning was of the form of crying
and reciting poetry, but gradually other forms
such as reciting rhythmical eulogy, lamentation,
presenting graphic accounts of events of Karbala,
chest-beating, etc. were added. These forms of
mourning mainly started from the 4th century
AH (10th century CE) during the Buyid dynasty
(a Shi’i dynasty ruling over today’s Iran, Iraq,
etc.) when pressure on the Shi’ah was somewhat
reduced; and these forms of mourning were
even more established during Safavid dynasty (a
twelver Shi’ah dynasty ruling over today’s Iran,
Iraq, Bahrain, Syria, etc.), and later during Qajar
dynasty. Therefore, the expansion of mourning
for Imam Hussain (PBUH) started at time of
the Infallible Imams (PBUT) and in course of
time with social changes it has increased and
decreased.
This mourning is a sign of the love existing
between the Shi’ah and the Infallible Imams
Especially Imam Hussain (PBUT). The Prophet
Muhammad (PBUH & HP) has asserted that:

“For the Martyrdom of Hussain (PBUH)
there exists a heat in the hearts of the Believers
which will never cool down.”when he finishes
the rituals Allah writes his name among al-
Fa’izin (the Victorious Delivered), and when
the person wants to return an angel faces
him and tells him that the Prophet of Allah
(PBUH & HP) has said Salaam to him and
has asserted that he is to restart his deeds, for,
all that was passed has been forgiven.”
(Jāmi‘ ahādith al-Shi’a, Vol. 12, p. 556)
Indeed, mourning has turned into a culture
with its effects and consequences. These
impressions and consequences have been able to
appear as a form of a subculture in accordance
to cultural characteristics of every geographical
region. Some of these subcultures- such as a
special type of chest-beating among the people
of south western Iran or people of Pakistan- have
turned into particularities among the people of
those regions.
But the Arba‘een Walk and Ziyāra is an
encompassing and comprehensive form beyond
all geographical regions, gathering every
mourning subculture together in one place
and one body, and shaping a unique voice for
the mourning of Imam Hussain (PBUH). But
the story does not end here. Passage of history
and assembly of different peoples from various
cultures in this path has not caused this event to
become noticeable only by those interested and

believing in Imam Hussain beliefs’.
The characteristics of this event and the
manner it is being observed, also its metareligious
attractions, have caused people with
other beliefs too to take notice. This very matter
may cause certain jealousies and enmities, and
even the spread of hatred against the Arba‘een
Walk.
Parameters of Arba‘een
Parameters of the Arba‘een event- which
separates it from other cultural world eventsmust
be identified and expressed so that they
may be used in other events with the same
globalization aspiration.
These parameters and characteristics are
beyond material matters and views of the
philosophy of Humanism which rests on the
centrality of human desire and satisfaction and
often rejects the importance of belief in God;
thus these parameters are not necessarily in
accordance with all desires of today’s human
and we are not to have such expectations from
these parameters. But since we believe that
the Shi’ah beliefs are based on inwardly found
needs, many of these parameters can serve as
an example and source for any event resting on
inward findings, humanity and spirituality.
Some important Arba‘een parameters include:

Manifestation of the concept of Salam, loving
others for God’s sake, patience during hardships,
giving heed to the Proof of Allah, unanimity of
hearts, financial giving, providing sustenance,
self-sacrifice, etc. which we are going to briefly
touch:
• Manifestation of the concept of Salam
The word Salam in Arabic has different
meanings but one of these meanings which
actually comprises all other meanings is
declaration of peace. When we say Salam to
a person, we are really declaring peace and
security to him and we are telling him that we
are in peace with him and he is safe and secure
with us.
As an expression, the word Salam has
been understood as a form of greeting, thus
sometimes other words are used in its place such
as hello in English and Dorood in Persian. But
this is only an expression, and for non-Arabs the
application of Salam does not include the full
concept of the word Salam.
A non-Arab using the word Salam is different
from an Arab using it. The extent of the word
Salam used by an Arab is much greater than a
non-Arab.
The Iraqis hosting the Arba‘een pilgrims
manifest the concept of Salam in the best
possible way, and in spite of certain cultural

gaps they host the non-Arab Muslims, even
followers of other religions, under their light of
peace, security and safety.
Although there are some immoderate people
in all nations who may sadly manifest biased
opinions in regard to race, nationality, social
class, language, etc., yet it is observed that during
the Walk the Iraqi Shi’ah patiently welcome and
receive such people too.
• Loving others for God’s sake
Based on the Holy Qur’an, it is incumbent
upon All Muslims to love the AhlulBayt of
the Prophet (PBUH & HP); thus anyone who
loves God surely loves the Prophet’s AhlulBayt
(PBUT) too. He who loves others for the
AhlulBayt’s sake has actually done so for God’s
sake.
For the Iraqi hosts or even for the pilgrims it
makes no difference who is present at the Walk
and where he has come from, no one withholds
his love from others, and with attention paid
to Islamic ground rules, love and friendships
are established. It must be confessed that this
manifestation of love is much more from the
Iraqi side.
Loving and expressing love for God’s sake,
in the manner God Himself has expressed
through His Book and His Hujjats (PBUT), is a
requisite for being a Muslim, and ultimately will

lead to blissfulness. Actually, this particularity,
as explained by the Prophet of Allah, can be
considered as a sign of belief as the Prophet
(PBUH & HP) has asserted:
“Friendship of believer with believer for
God’s sake is of the greatest branches of faith.
Behold! He whose loving is for God’s sake,
his enmity is for God, his giving for Him,
and his withholding is for God’s sake, he is of
those selected by God.”
(Al-Kāfī, Vol. 2, p. 125)
• Patience during hardships
This journey is a hard journey. Although the
Iraqis welcome and host their guests with all
they have, but Iraq is a war-torn country thus
reduced to poverty and has lost many of its
infrastructures. On the other hand, traveling
on foot for such long distances in the heat and
cold is not easy at all and is quite difficult. In
addition, necessary personal stuff and back packs
must be carried by each individual which makes
the travel even more difficult. Furthermore, a
sickness or an injury may also happen to the
pilgrim, in a place where medical care is quite
limited.
Also many incidents may happen in this trip.
Indeed, AhlulBayt’s adversaries have not been
and are not pleased with this event. Especially
the extensive media coverage in recent years has

resulted in certain jealousies.
Such particularity is not comprehendible for
today’s human- who under the influence of
Humanism and with a materialistic view- only
seeks comfort, welfare, pleasure and security in
the world. This lack of understanding sometimes
may even become a cause for mocking at the
pilgrim and attributing unpleasant remarks to
him. But the pilgrim while being aware of all
these, with reliance upon God steps in a path
which he knows Allah’s Pleasedness is in it.
He, with hope and fear, relies upon Allah and
continues on his way.
• Giving heed to the Proof of Allah
Prior to religious precepts and jurisprudence,
prior to ethics and rituals, the concept of the
Proof of Allah is the most fundamental pillar in
Shi’i beliefs. Without believing in the Proof of
Allah, no deed is accepted even if the person has
not committed any jurisprudential sin.
With believing in the Proof of Allah, there
is hope for forgiveness of sins- of course with
special conditions and with the consent of
anyone whose right has been abused-, and hope
for going to Heaven, of course after enduring
hardships in the world, the Barzakh (limbo) and
the Qiyama (resurrection).
In Shi’i teachings, Proof of Allah, giving
heed to him, acceptance of his Wilayat and his

superiority, are the most fundamental beliefs
which animate all deeds, behavior and even
beliefs. Believing in the Proof of Allah is not
merely verbal loving, rather submission to his
commands, even if his commands may not
be compatible with our feelings, is the sign of
belief. In the great Arba‘een Walk the Shi’ah
direct their attentions to the Proof of Allah, he
whose cognition is necessary and his obedience
obligatory. All the concentration, heed, need,
eagerness, etc. are directed toward he whom
Allah has introduced.
This is the clear meaning of Imam Baqir
(PBUH)’s statement who has said:
“Certainly people have three obligations:
Cognition of Infallible Imams (PBUT),
submission to them and referring to them in
their disagreements.”
(Al-Kāfī, Vol. 1, p. 390)
Indeed in the Arba‘een Walk people are
performing their Divine duties, for, performing
Divine perceptions and law becomes meaningful
only after the cognition of His Hujjats (PBUT).
It was the disregarding of the Proof of Allah
throughout the ages which caused the world of
Islam to be in the stage that it is now. One day
they burned the house of the Proof of Allah,
one day they killed him (Imam ‘Ali (PBUH))
in the Altar, one day they poisoned him (Imam
Hassan (PBUH)) and threw arrows at his coffin,

one day they slaughtered him (Imam Hussain
(PBUH)) while he was extremely thirsty!!!
• Generosity
Giving to others from one’s wealth, food
or anything that can solve their problems
is a common matter, but when in an event
Generosity becomes a particularity of that event
and is repeated endlessly and is expanded, then
it becomes a matter beyond common giving.
Giving can be caused by different motives.
Some give for God’s sake and His obedience,
others do it for spirituality and attaining good
feelings, and some do it to gain a benefit, or for
fame, or even affectation. That’s right! Whatever
the motive, giving has decreased.
Arba‘een is the arena for manifestation of
universal giving. There may be no place else
in the world where you can find different
individuals from all walks of life, from various
financial and social levels, who give from their
wealth in this manner. From a businessman who
gives many meals every day, to a little girl who
gives you a napkin and a bowl of water.
• Enfaaq (spending in Allah’s way)
The concept of Enfaaq is somewhat more than
just financial giving. I.e. contrary to financial

giving which is about giving wealth, providing
sustenance is not only about wealth and is not
just limited to wealthy people. As the Majestic
Qur’an states, those who do Enfaaq from what
God has given them. Thus, this giving can be
not only from financial assets rather it can be
from human’s spiritual capitals such as time,
knowledge, reputation, specialty and much
more.
But the higher level of Enfaaq is giving from
that which you love. As the Holy Qur’an states,
one does not reach goodness unless he does
Enfaaq from that which he loves. With regard
to this Verse Enfaaq is much loftier than regular
giving.
Truly if this concept was to spread all over
the world today among all ways of thinking,
societies would have been much better places.
If there was Enfaaq there would be no poverty.
If there was Enfaaq no war fire would be
kindled. If there was Enfaaq no one would have
died from famine in one geographical region.
And if Enfaaq was to spread enmities would
have diminished. For, most people do not like
poverty, war and wickedness.
The Arba‘een Walk has been able to reveal
this concept for its participants. These people
during the Walk do not reserve many rights
for themselves and waive their privileges for
the sake of others; they freely give their money,
time, energy, etc.

It is only just to say that the Iraqi hosts are
the front-runners in this manifestation of the
concept of Enfaaq too. They dedicate their time,
money and even their homes to the pilgrims.
They devote their slightest amenities with their
greatest abilities to the pilgrims.
• Self-sacrifice
It is noteworthy to mention that in today’s
world much work has been done for the concept
of giving, and we see many people with the help
of different private organizations who are trying
to encourage people to give and even Enfaaq
and to help others. But the giving and Enfaaq
of Arba‘een does not stop here, another concept
takes its place which has a more sublime value.
A concept which changes the standards for
giving and Enfaaq, and annihilates all that
within itself, and that is self-sacrifice.
Self-sacrifice means giving something to
others which is not in excess over one’s need
rather the thing is dear to the giving person and
he even needs it, and in spite of this he gives it
to others. The Iraqi Shi’ah, even though in need
and deprived, save their limited income through
the year, and while they need that savings for
their minimum welfare, they spend it for
Arba‘een pilgrims. They give what they need for
their lives, not the excess.
Self-sacrifice is in contrast with today’s human

standards, from Humanism to Liberalism, etc.
Thus, one of the issues that makes Arba‘een
incomprehensible and indefinable for today’s
human is this very issue of self-sacrifice. Today’s
human- who with his livelihood-earning
intellect is constantly worried for his and his
family’s future and to him concepts such as
savings and insurance are of the smartest things
to have- cannot comprehend how can a person
for self-sacrifice make his and his family’s life
hard, a hardship which may cast its shadow on
their life throughout the year. Is it rational to
spend the whole year’s savings for Arba‘een?!
This is not understandable for today’s humancentered
attitudes.
Therefore, Arba‘een is the arena for
manifestation of self-sacrifice which is of the
most important concepts in Islamic teachings.
A concept which Muslims have forgotten, and
indeed Imam Hussain (PBUH) was the clearest
and most sublime example of self-sacrifice
who sacrificed himself, his belongings and his
family in the cause of God. And the hope of
his pilgrims- while realizing that Imam Hussain
(PBUH)’s sacrifice is incomparable to any other
sacrifice- is to try to learn from this sublime
quality on Arba‘een.
• Humbleness
Humility is one of the lost rings from the
chain of interrelation in societies which are

economically lesser developed. Humbleness
fits under the category of respecting the
rights of others and accepting their values.
This important matter is scarcely observed in
everyday interactions in such societies even
for example by large manufacturers whose
life depend on the consumers’ satisfaction.
Psychological and sociological analyses are
needed to search for the reasons for this
absence; of course centuries of living under the
yoke of usurpers, and dictators supported by
exploiters, colonizers and neocolonizers has had
its destructive consequences. But this lost ring
and link appears miraculously and unbelievably,
in a war-torn land, between the hosts and the
guests of Arba‘een.
The host is humble before the guest while he
does not know him and he is not going to return
the visit of the guest in the future, and while
he is not going to financially benefit from the
guest. This humility also appears between the
pilgrims and for a few days during the Walk the
people who are mostly from lesser economically
developed countries turn into extremely humble
people. These are all of the miracles of Imam
Hussain and his last living reminder, Imam
Mahdi (PBUT).
• Unanimity of hearts
Unanimity of hearts has also been one of
human’s rare qualities in all his life. Unanimity

of hearts and togetherness of humans are of the
very good occurrences which their individual
and social effects and consequences are not
hidden from anyone.
Unanimity of hearts during the journey,
during hardships, during possible illnesses,
while getting lost in the crowds, etc. are of
the precious memories of any pilgrim who has
stepped or is stepping into this Walk.
The result of this unanimity of hearts and
mutual kindness is the formation of a unique
Ummah of Believers; as Imam Sadiq (PBUH)
has said:
“You see believers in benevolence kindness
and friendship with one another as one
body that when one member is in pain
and complains the other members call each
other and accompany him with fever and
sleeplessness.”
(Al-Kāfī, Vol. 2, p. 166)
The most sublime form of unanimity of hearts
in this Walk is a unity in loving and mourning
for Imam Hussain (PBUH)’s hardships, for his
thirst, his patience, etc. and imploring Allah to
hasten the glorious Appearance of Imam Mahdi
(PBUH) who shall set everything right.

Comparison to World Events
Cultural events all over the word have
backgrounds, attractions, motives, history and
cultural roots. These events- according to the
extent of the area they cover, their content and
historicity, also based on their compliance with
people’s culture- have their own characteristics.
Many of these characteristics are unique
so much so that they are understood as
differentiating factors of one nation and its
beliefs from its neighbors and other nations.
Much heed is given to public Events, totally
incomparable with the subject at hand, such
as the Bullfighting event in Spain or even the
Olympics.
One of the features which makes the Arba‘een
Walk different from all world events is its
outwardly observed unique dimensions; and
indeed sadly that which is never observed is its
main differentiating characteristic and that is
the essence and truth of its Shi’i beliefs.
Differentiating factors of the Arba‘een Walk
compared to other events are:
• Number of participants (estimates of between
12 to 26 million).
• Hundreds of millions of free meals distributed
among participants.
• Making of the roads unsafe by opposers, yet
insistence of the participants to continue
even on unsafe roads.

• Free, humble, obliging and enthusiastic
hosting by the Iraqis in their best manner
while being war-torn and poor.
• Presence of people with different opinions
yet becoming united in the Walk.
• Unity of slogan among all pilgrims from
different nations and with different languages,
expressing readiness to respond to Imam
Hussain (PBUH): Labbayk Ya Hussain!
None of these aforementioned factors in this
manner and extent, and collectively has ever
been observed in other events, neither today
nor throughout history. The Arba‘een Walk due
to its content, manner of execution, side issues,
effects and consequences has special and unique
advantages which all have surpassed every
qualitative and quantitative border. Therefore,
comparing the Arba‘een Walk with other events
is neither practical nor logical nor possible.
Possible Side Issues of the Arba‘een Walk
Every good event surely has its opposers.
Especially if that event has arisen from a specific
ideology and worldview. Tashayo’ (Shiism)
has always in all eras faced tough and harsh
encounters. Daughter of the Prophet (PBUH
& HP) and all the Infallible Imams (PBUT) as
the main pillars of Tashayo’, except the twelfth
Imam (PBUH), have all been killed, and the
Shi’ah, being the last center of the Truth of God,

have always been under pressure, suffocation,
threat and limitation.
Propaganda of certain hard-line opposers
-who belong in the same category as Bani-
Umayya and Bani-‘Abbas- has made anti-
Shi’ism thoughts. But most of the anti-Shi’a
are uninformed about the facts and under the
influence of propaganda and media; many of
these people, who come upon the Shi’ah rituals
and sacraments, in their hearts are inclined
to the Shi’ah Imams and are adherents to the
Islamic law.
In any case, the principle lines of their attacks
and the answers must be identified; and it is
upon the Arba‘een pilgrims and the participants
in the Walk to answer the ambiguities in the
best possible manner. On the one hand knowing
the answers, and on the other hand politely
expressing them in a friendly atmosphere, with
eloquence and in appropriate circumstances, are
very important.
• The ever-question of expenses
The expense objection- which stems from
the objection of spending money for mourning
and for religious duties such as Hajj- in regard
to Arba‘een has unique dimensions and
characteristics, which we shall only concentrate
on Arba‘een and leave answering the other
matters to their own circumstances.

Those who object to Arba‘een expenses
argue against foreign traveling and against
appropriating traveling funds for the poor, as
their major lines of objection.
It must be known that Arba‘een travelers in
Iraq do not have much expenses; in the days
leading to Arba‘een, food, rest places, bathing,
etc. are all free in Iraq. Pilgrims eat free meals
while the hosts humbly invite them to sit at
their tables. It is the same way in regard to
inviting guests to stay in their homes, the Iraqis
do not ask for any money from the pilgrims of
Imam Hussain (PBUH).
This year there is no visa fee and that is free
too. Thus they only pay for getting to Iraq.
Moreover, Iraq does not have notable shopping
centers or tourist attractions, for pilgrims to
spend any extra money.
On the other hand, while God has
recommended people in their personal lives
to spend money for the poor, He has also
recommended people to spend for other causes
too. Causes such as helping to raise the cultural
level of society, the environment, caring for
animals, and alike (all with God’s specifications)
have been observed in the Sunnah and Tradition
of the Infallible Imams (PBUT). As an example,
half of the Khums is the Imam’s portion which
must be spent in the cause of cognition of the
Imam (PBUH) and it is not easily allowed to be
spent for the poor.

Spending money for ziyāra of the Infallible
Imams (PBUT) is one of the recommendations
of the Religion. As an example, there is a Hadith
stating that once Jabra’il (Gabriel) descended
from God to the Prophet (PBUH & HP) and
delivered God’s saying in regard to some of the
rewards of spending money for the mourning of
Imam Hussain (PBUH):
The Amin (trustworthy) Jabra’il came down
from the Glorious Allah and said:
“O Muhammad! Allah the Supreme
sends His al-Salam to you and honors you
by benediction and distinction, and says:
Swear by My Undefeatableness and Glory,
I create for Fatimah (PBUH) pure and
purified Shi’ah; these Shi’ah shall Enfaaq
their wealth in the way of mourning for
Hussain (PBUH) and give their soul in the
way of his ziyāra. They erect his mourning
in their gatherings and sincerely cry for him.
They lessen their sleep and will not turn back
from this manner. Behold! Anyone spending
as much as one Derham (coin) for Hussain
son of ‘Ali (PBUT)’s ziyāra and mourning,
angels will trade with him until Qiyama
and for each Derham they shall give him 70
good deeds, and Allah will build a palace for
him in Heaven.”
(Mawsū‘at al-Imām al-Husayn, Vol. 20, p. 385)
Yes, while one must spend part of his money to
help the poor, Allah has other recommendations

too, such as spending money for ziyāra, which is
actually giving heed to the Proof of Allah who
is the foundation of the Religion. This action,
in addition to having many rewards, also leaves
important impressions in the person’s life,
which its discussion is outside the boundaries
of this writing.
Trying to Cause Coherence Among the
Shi’ah
For enemies of the Shi’ah, especially the
Wahhabis- coherence of all schools of the
Shi’ah even the non-twelvers- is not desirable.
In recent decades some of the Shi’ah have
been the frontrunners for coherence with the
Sunni in spite of doctrinal differences. While
standing firm on our doctrinal positions, the
good parts of this experience can be focused
within to cause all schools of the Shi’ah to
cohere in front of the enemies; meanwhile some
of the more knowledgeable twelver Shi’ah must
benevolently remove misunderstandings and
prove the rightfulness of the twelve Infallible
Imams (PBUT) to all sincere Truth seekers
in order to achieve the true unity, now with
anticipation of the Faraj of the Imam Mahdi
(PBUH), and very soon, Insha’Allah, with his
Ever-Anticipated Appearance.
Indeed, during the Walk our enemies try
to break this coherence and cause many
incitements. Therefore, it is upon us to be wise

and patient and not let any sparks of differenceswhich
mainly stem from misunderstandingsturn
into fire.
Let us not forget that in some pure corner in
the Walk the twelfth Infallible Imam, Hazrat
Mahdi (PBUH) may be present. He (PBUH)
has been forsaken by so many for so long. The
heritage of his Anticipation has been entrusted
to us by those who loved and anticipated him all
their lives, let us not let the Wahhabis or anyone
else take this heritage away from us, let us
patiently, politely, wisely, kindly and scholarly
safeguard this heritage until the glorious
moment of Appearance.
Trying to Expand Beautiful Occurrences
in Our Societies After the Walk
It is not wrong to claim that the Arba‘een
Walk is an ethical factory. While the goal of
this Walk is beyond these matters, but of the
consequences of this event is ethical reminders
which is upon the pilgrim to make himself in
harmony with such beautiful behavior.
Practicing and repeating a good behavior
ultimately results into a good habit. Many
good behaviors are continuously practiced
during the journey. But this is not enough. The
pilgrim must again repeat such behavior with
the people of his city and town, with his family
and loved ones, with his neighbors and friends,

after returning from this spiritual journey. So
much so that such behavior may turn into an
everlasting habit.
The Infallible Imams (PBUT) have always
recommended the Shi’ah to have good behavior
to a point that according to them (PBUT) the
lack of attention to good behavior will expose
the reputation of Imamate- the main Pillar of
the Religion- to damage. Imam Sadiq (PBUH)
has requested the Shi’ah to be as adornment
to them (PBUT) and not the cause of blame
for them, and to speak to people nicely, to
withhold their tongues, and to avoid excessive
and unpleasant talking.
Let us keep in mind that the AhlulBayt’s
adversaries have always threatened the exalted
status of the AhlulBayt (PBUT) and exposed it
to destruction; behold! Let us not, unknowingly,
with our unpleasant behavior practically do the
same! Therefore, it is upon the Arba‘een pilgrim
to expand his good manners.
Arba‘een and Globalization
Globalization is an issue that has been of
interest to thinkers and scholars for years,
especially western theorists. Everyone knows
that globalization is a multi-dimensional goal.
While many consider it related to the subject
of economy and access to all markets, but this
issue is above just economy, and it holds special

positions in cultural, social and political areas.
Of the important particularities of
globalization which can be considered as the
pillars of this theory are: Production and
expansion of social networks, development of
social relations, strengthening and acceleration
of social communications, and knowledgeable
progress of such process for all walks of life and
not just certain groups of people.
These characteristics can be expressed in an
integrative statement as: Expansion of human
relations in an increasing and knowledgeable
manner, free from traditional and geographical
borders and in a global level, trans-local and
transnational. This expansion will exist in all
areas such as cultural, social and political; and
obstacles and difficult phenomena which usually
cause delay and difficulty in cooperations shall
be removed.
Penetrability of territories and borders, when
it comes to acceptance of cultural views and
ways of thinking, is of special characteristics of
globalization. Therefore, absolute rulership over
one territory based on one geographical way of
thinking shall slowly but surely diminish, and
the phenomenon of transferring and integrating
of thoughts and cultures shall define a new form
of sovereignty.
Intensity of cultural based globalization is
right now showing itself in social networks; it has
been able to somewhat present a manifestation

of a confused globalization in the relationship
between nations. Yet, this fact has caused the
importance of globalization based on culture to
take the place of economy-based globalization.
The spirit of globalization rests upon peace
and observation of human rights, without
any conflict, for, if the boundary of humanity
is breached and his rights and peace violated,
the very phenomenon of globalization and
the desire to attain it, even with economical
goals, will not be achieved. Thus, that which is
necessary as a preliminary for globalization is
peace and tranquility which will expand in the
future too.
In spite all this, globalization is still considered
as an aspiration, and in the real world, beyond
the boundaries of the online world, it has not
found its place. For now, globalization is resting
in social networks, and a real sample which can
be introduced as a characteristic or criterion or
miniature role model cannot be found.
In the middle of all this, the Arba‘een Walk
has been able to present a manifestation of
globalization- of course with its own personal
definitions- and with minor similarities to
the aspired model anticipated by humankind.
Knowledgeable and expandable social relations
between humans, free from limitations of
borders, tastes and nationalities- yet with a
common goal of loving and obeying God and
His beloved past and oppressively martyred

Hujjats and the Anticipation of the lonely living
twelfth Imam- is quite evident in the Arba‘een
Walk.
Arba‘een Walk has been able to display
for the world, a globalization role model in a
rough course. Iraq is an impoverished, wartorn
country, lacking facilities and necessary
infrastructures. Inadequacy of facilities in Iraq
makes life difficult in this country let alone one
of its cities, at one limited time, hosting over
twenty million people who are not supposed to
pay anything for room and food, rather the Iraqis
are going to host their guests in the route leading
to Karbala and in the city of Karbala, and going
to pay the enormous expenses willingly based
on kindness and eagerness, without demanding
or expecting anything in return.
The great Arba‘een Walk has appeared beyond
defined globalization models. Arba‘een Walk
has surpassed all borders of globalization prior
to its birth, or in the heart of globalization, it has
defined another globalization and substituted
its criteria.
In the so called modern globalization model no
one is to receive free services rather he can only
enter into other borders; in the globalization
model all are not to love each other and take
care of one another rather as long as one does
not breach others’ tranquility, it is sufficient; in
the globalization model economic expansion is
a main pillar, and business and profit are great

motives for seeking globalization.
But in the Arba‘een model humans associate
with humans based on love, kindness, mercy,
compassion and mutual caring, and their
relationship is beyond merely respecting each
others’ rights. In Arba‘een Walk there is no
desire to trade and profit, on the contrary, great
expenses are paid by the hosts of this Walk.
Still sadly, a few- out of ignorance and
not based on knowledge- manifest biased
and unkind behavior … but in the Arba‘een
event the humble Iraqis host and treat Arabs
and nonArabs alike, with those very same
aforementioned particularities.
In the Arba‘een Walk attachments to border,
geography, culture, color, etc. seems less
obvious; as soon as people step in this Walk they
are treated by others, especially by Iraqis, with
kindness and hospitality, and this spirit exists
among pilgrims toward each other.
In Iraq food security is a big challenge casting
its shadow upon bases of life and staying
alive. But in this Event the first thing which
becomes the base of mutual social relations is
establishment of food security, and this is from
the people who themselves are exposed to this
threat and challenge all through the year.
Food is only a preliminary for a mutual
human relationship based on kindness, and it is
not a goal or motive for the relationship, rather

in this event mutual relations among groups
of people are to happen around the axis of the
name of Imam Hussain (PBUH). Just like a
family gathering to strengthen family ties in
which food is not the goal but it is a basis for
having the gathering.
Similar to the Era of Reappearance
Indeed the Era of the Reappearance of the
twelfth Imam (PBUH) is neither comparable
to the time before it, nor precisely perceivable.
Things which will happen shall be beyond
current social relations and human knowledge.
Manifestation of justice to a point that there
will be no more poor, people’s disinclination to
wealth, comprehensive peace, sufficient rainfall
and manifestation of blessings all over the earth,
behavior change of wild animals, etc. are cases
which are even hard to imagine, and no event
even Arba‘een can be considered an example of
that Era.
But the dimensions of social behavior and
manifestation of human particularities in
the Arba‘een event can, to a limited extent,
familiarize our minds to the miracle of the
Reappearance Era. Things that happen in
Arba‘een are scarce even perhaps unfound
outside the event; unique, unbelievable and
unusual occurrences. These all remind us that
miracles do happen.

In Arba‘een a human miracle happens. In
an impoverished land a huge social gathering
occurs, and in a defective framework a great event
is formed. Different cultures and nationalities
gather together peacefully, and are affectionate
to one another while outside this event they
may have serious cultural gaps, gaps which can
cause conflicts. In the Era of Reappearance too
miracle will happen.
This miracle will happen on the foundation
of an event which has been growing next to
the concepts of Anticipation, Appearance and
all Shi’i key words, and it is of the same type,
and it has come to being from a common belief.
To put it simply, Appearance and the miracle of
Appearance is the fruit of the same tree which
has created Arba‘een.
Remembering the Living Imam (PBUH)
The most important reason which leads
pilgrims all through the year to visit the graves
of the Infallible Imams (PBUT) is to honor
the Imams and to present their beliefs to them
(PBUT). We believe that those killed in the
cause of God are alive and receive sustenance in
the Presence of God.
In the midst of these beliefs, believing in the
concept of Divine Leadership and the Imam
of Time - the twelfth Imam (PBUH)- are the
greatest and the most fundamental key words.

Therefore, giving heed and remembering Imam
Mahdi (PBUH) all through the journey is a
necessary matter. On the other hand, it must
be known that the Infallible Imam of each era is
kind, compassionate and merciful to the Shi’ah
and those who love him, and indeed this is even
more for those who have taken steps to exalt the
names of the AhlulBayt (PBUT).
Can it be possible that a person- in the way of
loving Imam Hussain and ultimately winning
the Pleasedness of Allah SWT and honoring the
Sha’aa’er (Sacraments) of Allah- does something
hard and goes through a difficult course, is then
not included in the graciousness of the living
Infallible and Allah-Appointed Imam of his
time?! Now that this is so, nothing is then better
for the pilgrim than seeing himself, more than
ever, in the center of attention of the Infallible
Imam of his time.
It would be wonderful if our intentions
become Imam-oriented. Let us go on pilgrimage
on Imam Mahdi (PBUH)’s behalf. Let us
dedicate the rewards of all our good deeds in
this journey- our self-sacrifice, unanimity of
hearts, etc. - to the Imam of our time (May
Allah hasten his emergence).
Let us bring this writing to an end with a
recommendation from Imam Sadiq (PBUH):
“When the hardships of Bani-Israel
became too long, for forty consecutive
mornings, they cried and implored Allah.

Allah then Revealed to the Prophet Moses
and his successor Aaron (PBUT) to free
the Bani-Israel from Pharaoh. Thus, Allah
reduced one hundred and seventy years (from
the previously ordained four hundred years
of torment). Then Imam Sadiq (PBUH)
continued: If you (the Shi’ah) do the same,
Allah shall draw near our (AhlulBayt’s)
Faraj (Relief, Appearance of Imam Mahdi
(PBUH)). But if you do not do so, the Amr
(of Appearance) will be delayed to its very
end.”
(Biḥār al-anwār, Vol. 52, p. 132)
And Arba‘een is one of the best opportunities
for imploring Allah together to hasten the
Appearance of Imam Mahdi, the God’s
remainder (PBUH).

Author
Dr. Ehsan Eshtehardian

Source: Islamic Research and Information Center