Human Lives Human Rights: On February 10, 1977, the Arbaeen event took place, marking a significant day in the history of the Iraqi Shia pilgrimage. However, this event was preceded by a series of repressive measures by the Iraqi Baath regime. The governor of Najaf, Jasem al-Rikabi, a notorious figure, gathered the officials of the religious bodies in the city to deliver a stern message.
Najaf was chosen as the location for this gathering because of its significance as the central hub for the Arbaeen pilgrimage. Every year, pilgrims from various cities in Iraq would converge on Najaf before making their way to Karbala, with the philosophy that they would first seek permission from Ali, the father of Hussein, before proceeding to his son’s grave.
The governor’s announcement was met with shock and dismay by some officials, while others were not surprised given the regime’s history of oppression. The Revolutionary Council had issued a strict order prohibiting any march to Karbala from Najaf. This marked another year of brutal repression against the Shia population by the Iraqi Baath regime.
The representatives of the delegations protested this policy, with the strongest protest coming from a person named “Abbas Ajina”, who would later be killed in the movement. Abbas Ajina was responsible for one of the largest processions, and he stood up in that meeting with courage and bravery, protesting against the decision. He said that they did not pay attention to this matter and that it was one of the manifestations of mourning for Hussein. You took many things from us, he said, and you don’t let the processions come out, what else is left that you haven’t done?
He spoke these words in the presence of the governor and security forces, and to some extent, he made this protest on behalf of the religious bodies. His courageous words were a testament to his commitment to upholding the rights of the Shia population, despite the oppressive regime’s efforts to suppress their traditions.
Six days before the designated date, the delegations were supposed to gather. They had prepared small flags and their meeting point was the Al-Buraq neighborhood. As they began to chant, they moved towards Imam Sadiq Street, which is near the Alavi shrine, and then proceeded to the Al Maidan area, near the shrine of Amir al-Mominin. From there, they headed towards Souq al-Kabir, making their way towards the shrine to seek permission and move forward.
The pilgrims also carried a large green flag, which was waved proudly in front of the crowd. When they entered Rasool Street, coming from the Grand Bazaar of Najaf, they were confronted by security forces, leading to a violent confrontation. Despite being vastly outnumbered, the crowd’s determination and motivation only grew stronger as they continued to move towards Karbala.
After visiting the shrine for about two hours, they left the city and continued their journey towards Karbala. The security forces did not interfere with them on their way. The first stop they reached was Khan al-Ruba, approximately 15 kilometers away from Najaf. They took a short break and reorganized before continuing their journey.
On the second day, they moved towards Khan Nass, where they encountered a violent confrontation with police and security forces. The movement on the second day showed great promise, as people from Najaf came to join them, providing food and supplies. In fact, they took charge of supporting and supplying the pilgrims, encouraging them to continue their journey.
As the procession continued, a police car arrived with a premeditated plan, making a provocative encounter to drive them away. The pilgrims, unaware of the conspiracy, followed the car to the police station. A group of youths, despite the danger, decided to intervene and engage with the police at the checkpoint. Unfortunately, four of them were killed in the confrontation.
The news of the martyrs’ deaths spread quickly to Najaf, and the residents responded with outrage and grief. They made a loud commotion and demanded the return of the bodies of the fallen youths. The procession continued to move forward, despite the tragedy, while the police remained inactive.
According to eyewitness accounts, some individuals within the procession who had weapons fired at the police station, resulting in the death of one policeman and injuries to several others. The violence only seemed to fuel their determination, as they continued their march with new slogans and chants.
In a display of devotion and defiance, the pilgrims adorned their heads with the blood-soaked shirts of the martyrs, adding an air of epic grandeur to their procession. The events unfolded with a sense of inevitability, as if fate had ordained this path of sacrifice and struggle for their cause.
Hakim soon realizes that a situation has taken hold and it will be extremely challenging to contain it. The regime’s security officials swiftly arrive in Najaf and convene an emergency meeting, concluding that the movement can be placated by someone with significant influence over the processions. They decide to seek out Mr. Seyyed Mohammad Bagher Sadr, who is the individual they believe can calm the situation.
Mr. Sadr listens to their proposal and responds, “I will discuss this with you.” Initially, he seeks guidance from Ayatollah Seyyed Mohammad Bagher Hakim, with whom he shares a close bond of friendship and mentorship. Hakim instructs Sadr to approach the officials as his representative, saying, “I am determined to stop this movement, but I do not want to stop you. Simply be more cautious.”
Hakim arrives at the scene and informs the procession of the warning from the security forces. What did Grand Ayatollah Sadr say in response? He stated that the officials had simply told them to “do whatever you think is right, just be careful” and did not attempt to prevent the movement from proceeding.
The procession continued, reaching the halfway point before stopping for the night. The next morning, they resumed their march towards Khan Nakheela, the last stop before Karbala. However, they had not gone far when they spotted MiG-21 fighter jets approaching. The pilgrims were terrified and began throwing stones and shoelaces at the planes, but they continued their march.
As they proceeded further, they saw a personnel carrier, troops, and tanks deployed in front of them. It was then that they realized the road was blocked and had no choice but to disperse. With no escape route available, they made their way to a nearby grove. Hundreds of them were arrested and taken to Al-Rashid Barracks’ 1st prison. A number of others were killed, while some managed to continue their journey from orchid. A large number of them were also arrested by security forces and spies in the surrounding villages.
Despite their efforts, the security forces continued to work in Najaf city, and they eventually returned to meet with Ayatollah Mohammad Bagher Sadr. However, during this meeting, they insulted him, further escalating the situation.
The officials attempted to arrest some of the prominent scholars in Najaf, but instead of calming the situation, they only added fuel to the fire. Notably, Ayatollah Seyyed Mohammad Bagher Hakim and other scholars failed to take any action to mitigate the situation.
As a result of these events, approximately 9 individuals were sentenced to death, while many more were sentenced to life imprisonment, with a total of over 100 people affected. Ayatollah Hakim was among those who received a death sentence.
The tragedy of the Safar Intifada left many people dead, including notable individuals such as Sahib Abu Kalal, Syed Abdul Wahab Taleghani, Jasem Irwani, Martyr Yusuf Asadi, Martyr Mohammad Saeed Al Balaghi, and Martyr Najah Karim. A 14-year-old boy, Sayed Abdul Amir Al Mayali, was also among those killed in the movement.
Abbas Ajina, the same person who had previously protested in the governor’s hall, was another casualty of the violence. Additionally, Kamel Naji and Ghazi Jodeh were among the people who lost their lives during the Safar Intifada. Furthermore, many others were arrested and their fate remained unknown, a tactic often employed by the Baathists.
The brutality of the Baathists was starkly evident as they clashed with peaceful protesters, leaving everyone in awe of the violence and brutality they displayed.
