I’m on a little writing spree, so you’re getting part two already. Sorry for no proofreading ofc.

The Rise of the Collective Shia Identity: Part Two

We continue the story around 15 years later, we’re now in the early 90s. Three significant events have taken place in the modern Shia story. The first and the most significant is the Islamic Revolution in Iran, the second is the Iraq-Iran War, the third is the formation of Hezbollah in South Lebanon and the real start of the Shia Lebanese story. We have to start with the Islamic Revolution. I won’t go into the details of how the Revolution happened and why it happened, but I will talk about what it meant at the time and what the consequences were. I will sum the events of the Revolution in three sentences. Mass protests break out in Iran against the Shah’s repression and economic inequality, which slowly takes a more Islamist character in opposition to the Shah’s pro-Western secular regime. The Islamization of the protests meant that some sort of spiritual leadership had to rise, Ayatollah Khomeini who was exiled in Paris becomes the spiritual leader and he manages to unify all sectors of the protest movement under his leadership. He then returned to Iran as the unopposed leader of the movement in the ending stage of the revolution and then consolidated the revolution in his vision of the new Iran working under his system of Wilayat al Faqih.

The success of the revolution in Iran led to the formation of the first modern Islamic state which draws its legitimacy from Shia Islam. Sykes-Picot created only kingdoms as in the Gulf and Iraq, and semi-functional weak republics like Syria and Lebanon. The establishment of Islamic Republic was significant on several levels. It was the first popular revolution which established an Islamic Republic, unlike the revolutions in states such as Egypt and Iraq, where military dictatorships were founded instead of the old comprador kingdoms. It also marked the end of nearly 2500 years of hereditary rule in Iran and old Persia. The events of the Islamic Revolution were frightening for the Gulf monarchies and for Iraq, as they realised the threat of Shia Islamism within their borders. One of Khomeini’s first promises after the success of the revolution was exporting the experience to other nations where “disbelievers” were in power and where Shias were barred from participating in controlling their destiny. The first seeds of a “Shia International” were planted by Khomeini very quickly. Shias in Iraq were very emboldened by Khomeini’s success, and political activities by the banned Dawa Party accelerated in late 1979 and early 1980, which ended after the execution of Muhammed Baqir Al Sadr in Iraq in 1980. If you were a Shia Islamist in Iraq in 1975 for example, you had nowhere to go, but if you needed to flee in 1980, you suddenly have a massive Shia neighbour that not only allows you to come as a refugee, but also fully supports your political activities and gives you weapons.

Saddam decided to not wait for the inevitable confrontation with the Islamic Republic of Iran and started a massive war in late 1980. The Iraq-Iran war is the most important moment in the formation of the “Shia International” and the formation of the first fully ideological generation of young Shias that would later change the world. Literally every single influential Shia character of the last 30 years had some degree of interaction with Ayatollah Khomeini or Muhammed Baqir Al Sadr or fought in the Iraq-Iran War. Qassem Soleimani fought in the war. Hadi Al Ameri, leader of Badr Brigades in Iraq fought in the war. Sayyid Hassan Nasrallah was a 16-year-old student under Al Sadr. The Houthi family lived in Qom in Iran after the revolution. Ali Khamenei was President of Iran during the war. Abu Mahdi Al Muhandis fought in the war. Even current president of Iran Masoud Pezeshkian fought in the war. Abdul Aziz Al Hakim, son of former Shia Grand Marja Muhsin Al Hakim fought in the war and later become president of Iraq for one month under the American occupation. Musa Al Sadr’s niece was married to Khomeini’s son Ahmed and Musa’s son was married to Khomeini’s granddaughter. The war itself was not that eventful, with both sides mostly in deadlock for eight years. The relevant part of the whole war was basically four battles. Iraqi capture of Khorramshahr and then the Iranian liberation of the city. Then the Iranian capture of Al Faw and the Iraqi liberation of the area. The Gulf monarchies went crazy in their support of Saddam during the war and gave him lots of money, mainly because they really wanted the defeat of Iran without shooting a bullet, which reminds us of a certain Ukrainian comedian who is getting duped now in a similar way.

The culture around the war is the most important part in the formation of the modern Shia identity in my opinion. In Christianity, the defining moment for the religion is the crucifixion of Jesus Christ, which presents Jesus as the ultimate sacrifice of humanity and the image of him bleeding on the cross is etched into the mind of every Christian. For Shia Muslims, the martyrdom of the grandson of Prophet Muhammed Imam Hussain and the wholesale murder of his entire family holds even more emotional value than the crucifixion of Jesus Christ does for Christians, because there’s no happy ending here and no Ascension to the sky. Hussain was slaughtered, his father Ali ibn Abu Talib had his skull shattered while leading morning prayers, and every single Imam was murdered in Shia beliefs. What the Iraq-Iran War did was a complete revival of the tradition of martyrdom in Shia Islam and the commemoration of martyrs became not only just an accepted practice, but also encouraged by the Iranian state. Iranian fighters that were deployed to the front wore headbands with Shia slogans such as “Ya Hussain”, “Ya Zahra” and “Ya Mahdi”, clerics held Qurans over the heads of the fighters when they were boarding trains and trucks to the front, and fighters didn’t only receive combat training at camps before reaching the front, but they also received religious lessons about the sacrifices of Hussain and his family and participated in the first sessions of state-sponsored “Matams” in modern history, where poems about martyrdom were recited while the religious Shia beat their chests. The official “music” of the Iranian state was no longer Googoosh in her skirt performing Persian Pop for the son of the Shah in his birthday party, but it was militarised and Islamised and became stuff like “Karbala Ma Darim” (“Karbala we’re coming”, a reference to the holy city of Karbala) and “Mamad Naboodi Babini” (“Mohammed you didn’t see it”, a reference to an Iranian solider that played a heroic role in the battle of Khorramshahr, but was martyred a few days before the liberation of the city). The names of the streets were changed, the names of metro stations were changed, the names of the city squares were changed. Pahlavi Street became Shahid Bahonar Street, the Tehran Metro now has over 15 stations named after some martyr, mostly from the Iraq-Iran War and the revolution. This complete transformation of Iranian society led to the creation of the concept of the Resistance itself in those years. What is the Iraq-Iran War called in Persian? Difaa e-Muqaddas, Holy Resistance.