Arbaeen encompasses various dimensions, including the pilgrimage of Arbaeen, the Arbaeen walk, and the associated rituals. Today, the Arbaeen walk has become so widespread that it influences all these aspects
According to a report by the Public Relations Department of IICT, an IQNA correspondent interviewed Hojatoleslam Mohammad Safar Jabraeili, a member of the Faculty of Islamic Kalam and New Theology at the Institute, regarding the pilgrimage and walk of Arbaeen and its social functions. Below is part of the interview:
What is the significance of Arbaeen and the pilgrimage of this day in religious texts?
Regarding the Arbaeen of Imam Hussein (AS), several points need to be considered. In other words, the significance of Arbaeen can be examined from five perspectives:
- The first is the historical context of the return of Imam Hussein’s (AS) family to Karbala, which is a purely historical matter. It is well-established that the family of the Ahl al-Bayt (AS), including Imam Zain al-Abidin (AS) and Lady Zainab (SA), returned to Karbala. There is debate about whether this occurred during the first, second, or another Arbaeen, but there is no disagreement on the core event itself.
- The second aspect is the pilgrimage of Imam Hussein (AS). Imam Sadiq (AS) advised visiting Karbala on the day of Arbaeen after the martyrdom of Imam Hussein (AS) and Ashura, and reciting the text of the Arbaeen pilgrimage. Overall, both Arbaeen and its pilgrimage have been emphasized in various forms by the Imams (AS). There is considerable emphasis on this, especially from the time of Imam Sadiq (AS) to Imam Hadi (AS). Notably, during Imam Sadiq’s (AS) time, when the Umayyad dynasty was weakening and the Abbasid rule was beginning, there was also emphasis on the recitation of the Arbaeen pilgrimage during occasions such as Arafah, al-Qadr Night ( the night of destiny), etc. Additionally, there is a general pilgrimage where, whenever one longs for Karbala, they should face the Qibla, stand, and salute the Imam (AS). Thus, this matter is beyond doubt, and there is no need to search further for narrations on this subject.
- The third point is the tradition of walking in the Arbaeen pilgrimage, which has existed in a conventional and national manner since ancient times. People would walk from various parts of Iraq and even Iran to visit Karbala. The “Path of the Scholars” (طریق العلما ) has also been a long-standing tradition, with photographic records from those times. There is no debate on this matter either, and walking this path is encouraged. In the Holy Quran, it is mentioned in relation to Prophet Moses (AS): “Indeed, you are in the sacred valley (انک بالواد المقدس) …you must take off your sandals and walk barefoot because this is sacred ground.” Therefore, walking in Arbaeen is inherently commendable and praiseworthy and is even considered recommended (mustahabb).
- The fourth point is the mass in millions, organized walk, which has expanded beyond the national level to an international scale. This aspect is certainly not forbidden but should be emphasized, as it is a tool and means of expressing the power and authority of Shia Islam and the broader concept of resistance. Resistance here is understood in its general sense, including specific instances of resistance.
How can the outcomes and effects of the Arbaeen pilgrimage be explained?
To explain the third and fourth points, it is necessary to mention that, based on the Arbaeen pilgrimage itself and the statements of the scholars, Arbaeen is the first rendezvous for the followers of Ashura, and it must be preserved. Consequently, Arbaeen holds a special place in Shia culture and must be observed and amplified until the Day of Judgment. There are two global Islamic congresses: one is Hajj, and the other is Arbaeen, which is a global congress in the land of Karbala.
The next point is that Arbaeen serves as a refuge for the believers, and I would like to emphasize this discussion. According to the verses of the Quran, there are two types of leaders: leaders of misguidance and leaders of guidance, also known as the Imams of guidance and the Imams of disbelief. In verse 24 of Surah As-Sajdah, it states:
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ
“And We made from among them leaders guiding by Our command when they were patient and had certainty in Our signs.”
These are the Imams of guidance who persevered in fulfilling their mission and, at the same time, had certainty, which is beyond mere faith. The other category comprises those leaders who call to the fire, leading people towards misfortune and misguidance. Imam Hussein (AS), continuing the mission of the Prophets and the Holy Prophet of Islam, and the Imamate of the Commander of the Faithful (AS) and his honorable brother, was a leader of guidance.
The guiding Imam performs at least two functions: first, calling the community towards God’s commandments and the Prophetic Sharia, and second, providing an environment for the growth and guidance of individuals and society by removing obstacles. These are the two main duties of the Imam, and this mission should be pursued even at the cost of sacrificing one’s life. Therefore, all actions after Ashura must have a guiding aspect, and this must be considered in the Arbaeen pilgrimage and walk.
In the Arbaeen Ziarat, we read that Imam Hussein (AS), as God’s proof, left no excuse for the people and spared no effort in his benevolence towards humanity: “He sacrificed his life for You to save Your servants.” Imam Hussein (AS), as God’s proof, even sacrificed his life and became the pillar and refuge of the believing community: “I bear witness that you are one of the pillars of religion, the supports of the Muslims, and the refuge of the believers.”
We hope that the Arbaeen ceremonies continue in the direction of the goals and mission of Imam Hussein (AS), as emphasized by Imam Sadiq (AS), and that this continues to be observed, as it is today, God willing.
Under what conditions can the Arbaeen rituals, in addition to their spiritual and religious functions, also have a favorable social function?
This can be achieved if it leads to the greater growth and guidance of individuals and society and serves as a social platform for familiarizing, explaining, and discussing the political and social issues of Muslims in general, and the followers of the Ahl al-Bayt (AS) in particular. It can also serve as a practice for preparing for the social life of the era of the presence of Imam Mahdi (AS). The function of Arbaeen will play its primary role when it complements the mourning rituals of Ashura. If Ashura and the first ten days of Muharram are days of grief and mourning, Arbaeen should be the manifestation of the political and social life derived from the teachings of Ashura.
It is also the responsibility of the officials to pay attention to the necessary aspects and to reduce shortcomings. The spiritual dimension of Arbaeen should be emphasized, while its material aspects should be minimized. Although participation is by the people, it is the duty of the Islamic government to guide these popular activities so that this grand congress becomes even more influential and impactful.
