Over twenty-three years ago, when the 9/11 attacks took place, Americans gathered on the streets of New York, watching in horror as the towers burned. Amidst the crowd, a Zionist woman remarked to a reporter, "This is a great tragedy. I am from Israel, and I hope people now understand what we face daily [in Palestine]".
Her statement revealed a specific viewpoint. She quickly drew a parallel between the attacks and the Palestinian Resistance against years of occupation by the Zionist regime, aiming to further rally her American audience in support of the so-called Western "war on terrorism." For non-American or non-European audiences, the connection between a terrorist attack and the legitimate, human resistance of a people like the Palestinians might not be obvious. However, this connection is often made by many in the West. Centuries of colonialism, along with its literature and narratives, have ingrained a mindset where any opposition to Western occupation and aggression is labeled as terrorism, savagery, or a lack of civilization. In the colonial mindset of Western civilization, Easterners—especially the nations of West Asia (known by its colonial name, the "Middle East")—are seen as existing primarily for the benefit and comfort of the West. This mentality has been so deeply embedded in modern times through cinema, journalism, and other cultural productions that after 9/11, US President George Bush, drawing on this mindset, declared in the lead-up to the invasion of West Asia: "You are either with us or with the terrorists".
Occupation in West Asia: A low-cost and justified crime
The occupation of Iraq, much like the occupation of Palestine, involved both military and cultural warfare. For decades, Palestinian identity and Resistance were depicted in media, cinema, and cultural productions as synonymous with terrorism. Similarly, the identity, Resistance, and culture of the Iraqi Arab people were severely attacked, alongside the occupation of their land. The deaths of over 300,000 Iraqi civilians due to the US war were framed by portrayals of Arab Muslims as violent, fanatical, irrational, and incapable of dialogue. Films like American Sniper, Green Zone, The Hurt Locker, and Jarhead, while containing anti-war elements, subtly reinforce this "Orientalist" view of Iraq's Muslim population.
This cultural conditioning laid the groundwork for atrocities such as the use of uranium-enriched weapons, the torture of prisoners in Abu Ghraib, their transfer to Guantanamo, the killing of civilians by private military contractors, and more. The rhetoric of political leaders also played a crucial role in this psychological operation. Just as Israeli officials today refer to the people of Gaza as "human animals" or "the army of darkness," George Bush repeatedly drew a line between the American people and the Muslims of the region in his speeches, portraying them as spiteful people who "hate Americans for our love of freedom and American values." In another instance, he described them as harbingers of destruction, stating, "Their depth of hatred equals the madness of the destruction they harbor in their minds." This self-perpetuating cycle of "military violence and negative propaganda" has left a profound impact on the minds of people worldwide, especially in the West.
Antidote to toxic propaganda
As the presence of occupying forces in Iraq's holy cities, particularly Najaf and Karbala, began to wane, whispers of a long-forgotten religious ceremony started to reach people beyond Iraq's borders. Videos surfaced online, showing millions of Iraqis walking the roads to Karbala to commemorate the fortieth day after the martyrdom of Imam Hussain (AS), the grandson of the Prophet of Islam who stood against the tyranny of Yazid and was martyred unjustly. Each year, more and more people from around the world traveled to Iraq to witness this extraordinary event: the Arbaeen Walk, which has become a powerful counter to the toxic Western propaganda against Iraqi Muslims.
The stories shared by the first non-Iraqi pilgrims who returned from Arbaeen were astonishing. They described roads lined with hundreds of thousands, even millions, of people who, despite Iraq's severe economic hardships, spent their entire annual savings to care for the pilgrims. They provided food, washed clothes, and even invited pilgrims into their homes for a few hours or even days of rest. And all of this was offered freely. The Iraqi people eagerly competed to host and serve the pilgrims, often pleading for the chance to do so. Young men carried trays of dates on their heads, sitting for long periods on the hot roads under the blazing sun, just to ensure the pilgrims were served. Even young children, unable to perform heavy tasks, offered cups of juice or handed out tissues to the travelers. The pilgrims themselves, from various countries, races, and sometimes even different religions, walked nearly 80 kilometers together, helping one another along the way and expressing deep gratitude to their hosts as they visited this symbol of love for God and resistance to oppression.
Both Muslim and non-Muslim participants in this pilgrimage, from British documentary filmmaker Emily Garthwaite to Russian philosopher Alexander Dugin, agree that the atmosphere of Arbaeen presents a new way of life, standing in stark contrast to the dominant Western model. The Western model, which has promoted the pursuit of personal pleasure and profit as humanity's primary goal for centuries, is challenged by the pure Islamic model, where people rise above their material needs and willingly sacrifice their physical comforts for a higher purpose.
Arbaeen Walk and its civilizational contrast with the West
The Arbaeen Walk helps dispel many negative perceptions about Islam. Despite the underdevelopment of infrastructure in Muslim countries, often due to internal challenges and external interventions, the remarkable cooperation and solidarity among people during Arbaeen compensates for these shortcomings. An extensive network is organized to provide food, security, hygiene, and transportation for around 22 million pilgrims over a 20-day period. Impressively, there have been almost no reports of casualties due to hunger, heatstroke, or overcrowding. The stereotype of Arab Muslims as violent or mistreating women and children is contradicted by what happens during Arbaeen. While the US President might express regret over school shootings and the deaths of children, in Iraq, during Arbaeen, Iraqi children eagerly take part in serving the pilgrims, and many visitors bring gifts from their home countries to show their appreciation. Along the pilgrimage route, the presence of women is as significant as that of men. This is noteworthy, given that Western propaganda has long claimed that women in Islamic societies have minimal social roles. The presence of veiled women and the creation of appropriate spaces for them along the route have made pilgrims from all over the world feel safe traveling to Iraq. The hospitality and kindness of the Iraqi people are well-known among Arbaeen pilgrims, to the extent that many non-Iraqi visitors invite their hosts to their own countries to return the favor.
While racial distinctions continue to be a serious issue in Europe and the US, with racism still pervasive, Arbaeen showcases the Islamic ideal of setting aside racial and ethnic differences, as well as religious disputes, in pursuit of a common goal. One striking image shows Sheikh Zakzaky, a Nigerian cleric with nearly 50 years of experience promoting Shia Islam in Nigeria, leading a prayer in a tent set up by Sunni Palestinian scholars along the pilgrimage route, with Muslims from Iraq, Iran, Palestine, and other countries praying behind him. For years, the Arab world was influenced by Arab nationalism, which had Western roots and created sharp divides between Arabs, Iranians, and other ethnic groups. Racial discrimination against black people is also a long-standing and unresolved issue in the West. This image, and countless others like it, vividly demonstrate how this pilgrimage offers a new model of human relations.
Arbaeen: Beginning of a new way of life
In contrast to the narrative pushed by Western politicians against Islam and political Islam since the Islamic Revolution in Iran, the Arbaeen Walk today stands as a powerful testament to Islam’s ability to mobilize people in support of the oppressed, guided by their religious leaders. In a speech on September 18, 2019, Imam Khamenei emphasized: "Today, we must introduce Hussein ibn Ali to the world... There are countless efforts to spread propaganda against Islam and its teachings; in response to this hostile movement by the forces of disbelief and arrogance, the message of Hussein’s knowledge can stand strong, confront it, and present the true essence of Islam and the Qur'an to the world. The logic of Hussein ibn Ali (peace be upon him) is the logic of defending truth, standing against oppression, tyranny, and arrogance. This is the logic of Imam Hussain, and today, the world needs this logic".
This year's Arbaeen ceremony saw a strong presence from Palestine. Muslims, particularly Shias, inspired by Imam Hussain’s ideals of resisting oppression and combating injustice, gather to commemorate his martyrdom through this massive event. This pilgrimage has become a powerful force, uniting people from Iran, Lebanon, Iraq, and Yemen to support the oppressed in Gaza, forming a religious front against injustice across the world.
Comment