Aftermath

Hizballah to occupy Sunni Beirut.”

Sunnis had lost their trust in the security forces, he told me, especially after seeing the Lebanese army side with Hizballah. “We will defend ourselves,” he said. He had met with members of the Lebanese army who supported what they were doing and would join them to fight by their side when needed, he told me. Dhaher’s brother chimed in: “The Sunnis of Beirut were hit, but we will hit back one hundred times.” Another brother added, “We don’t have a choice but to defend our honor.” They were disappointed in Saad al-Hariri, who hadn’t supported the sect enough. Dhaher added that they were coordinating with Sunnis in the Beqaa and in Arsal.

I went to Arsal, a town bordering Syria that I had not heard of before talking to Dhaher. I saw more posters for Saddam Hussein on the walls than for Rafiq al-Hariri. “We all sacrifice ourselves for you, Saddam,” read graffiti on the road approaching the town. Elsewhere I saw “We are all yours, glorious Saddam,” “All the Muslim community is for Saddam,” and “Saddam and 100 million Saddams.” The town was sprawled across a valley, invisible at first beyond desolate hills. Its homes were unpainted, incomplete, with rebar sticking out. The land around it was arid and barren.

We stopped at a cellphone shop and asked a man there to guide us to the mukhtar. Arsal was surrounded by a sea of Shiites, he bragged, disparaging other Sunni towns for being “faggots.” He got in his van, which had a Saddam sticker on it, and led us to the home of Basil al- Hujairi, the mayor. Hujairi was also a teacher who ran an Islamic school. His home overlooked the town from a hill. It was incomplete but ostentatious, with columns at the entrance. As we climbed the steps to the house, numerous calls to prayer echoed back and forth across the valley.

Hujairi had been mayor for four years. He was a supporter of the Muslim Brotherhood, he told me, but he admitted that in the recent fighting the Brotherhood had not had a strong stand. Only the Salafis had been strong. His town had forty thousand people, he told me, and they all had a strong Sunni identity. It was a poor town that relied on farming and smuggling. The Syrian border, only twenty kilometers away, was not controlled. Before 2005 the townspeople had clashed with the Syrians.

The town had at least ten mosques. Another was being built in honor of Ismail Hujairi who was martyred in Iraq the day Baghdad fell. His brothers, who brought his body back, were paying for it. Others from the town had fought in Iraq and returned.

Only three officers in the army were from Arsal, though many townsmen were enlisted. There were no government services in town. Electricity was four hours on, four hours off. I was thus surprised to learn that townspeople from Arsal still identified enough with the state to go down to Beirut and demonstrate so often. They had gone to protest the Danish cartoons and to show support for Saad Hariri. Sometimes on the way to and from these demonstrations, townspeople would clash with Shiites in the neighboring villages.

Shiites want revenge for the death of Hussein, Hujairi told me. They believed they would go to paradise if they killed Sunnis, he said, but Sunnis would defend their dignity. “Life without dignity or death—people will choose death.”

Although many Western journalists live in Beirut, and many others descend on it whenever there is a crisis, few venture outside Beirut. This is despite the fact that Lebanon is such a small country. So the neglected Sunni population and the anger of that community are relatively unknown. Likewise, most Lebanese don’t venture outside their areas, let alone into the areas of other sects or the slums and villages of the poor. In many of these towns, there is little electricity or other services, and people rely on remittances from relatives abroad for survival. Despite the presence of several Sunni billionaires in the country, there was no party equivalent to Hizballah that could provide social services to poor Sunnis.

Continuing my travels through the Beqaa, I visited the hillside town of Qaraun. Its houses were made of white stones with red roofs. In the town square I found a poster for Prime Minister Siniora and Rafiq and Saad al- Hariri. The town did not appear overtly religious, and I did not get the same hostile looks that I had received in Majd al-Anjar and Arsal. It had three mukhtars, and I met the most important, Nasr Dabaja, at the gas station he owned. His father had also been mukhtar and was famous for resisting the Israelis when they occupied the town in the mid-1980s. The town’s population was 8,500, he told me. A quarter were Christian, and the rest were Sunni Muslims. There were only two mosques in town, and only one was in regular use. The Future Movement had no local office.

Before we began talking, Dabaja asked us if we were Sunni. He eyed my friend from Beirut suspiciously and asked if he prayed five times a day. As we spoke a Shiite man walked into his office, and Dabaja told us to stop talking until the man left. Muslims in the town supported the Salafis, he told me.

During the Dinniyeh events of 2000, Lebanese intelligence arrested seven or eight men from Qaraun while three or four others absconded. They were accused of fighting the army. Five eighteen-year-old boys from the town had gone to fight in Iraq in 2003, he told me. He and his brother were excited to learn that I was going to Iraq. They asked me to inquire about the fate of the young mujahideen from their town.

All Sunnis felt threatened and were uniting, he said, whether with the Muslim Brotherhood or the Future Movement. The Brotherhood was gaining in popularity in town because Sunnis felt marginalized. When they asked the Future Movement for weapons, they were turned down, he complained. “The Islamists will protect the Sunnis,” he said, and the Salafi movement would emerge stronger after these events. Dabaja’s brother agreed. “People are moving to extremism,” he said. “Before they were supporting Future, which is moderate, but now we cry for Nahr al-Barid. We could have used those people.” Dabaja agreed: “Last year we supported the army in Nahr al-Barid, but now we regret killing the extremists. People are thinking of weapons. We are threatened now. Are we going to sit with our hands tied?” Hizballah was afraid of the Salafis, they said. Dabaja liked Dai al-Islam al-Shahal, who was a “big thinker.” He asked me for Shahal’s phone number. As mayor Dabaja used to be invited to Shiite villages, but now that sectarian feelings were hardening he was not visiting them anymore. Roads between Qaraun and nearby Shiite towns were blocked.

Heading out we picked up an old Bedouin man called Hassan Fayad, who lived in the town of Shaabiyat al- Faur. Fifty men from the town had gone to fight in Beirut, but they had only been given sticks. There was a strong sense of Sunni solidarity now, he said, and they wanted weapons. “Shiites exposed that they are against Sunnis,” he said. He cursed Hariri for betraying Sunnis’ trust and humiliating them. “If Hariri wants to gain Sunnis back, he has to arm us. Without dignity there is nothing. We won’t accept to be humiliated.”

I continued visiting Tariq al-Jadida in late May and early June. The Muslim Brotherhood had put up new posters, one of which said, “The people of Beirut will only turn their weapons on the Zionist enemy. Peace in Beirut is the red line.” All local shops owned by Shiites were now closed, even those that had been in the neighborhood a long time. Sunni shop owners who had been friendly with their Shiite colleagues did not help them. The brother of one man from Tariq al-Jadida who had been killed in the fighting had come back after the funeral and shouted, “We don’t want Shiites here!”

“The shabab are upset,” said Fadi, the local militiaman I had befriended. “Future brought us down to the street but could do nothing. Future is popular because there is no Sunni alternative.” Fadi and his men had asked Secure Plus for weapons but were told they didn’t have any. It seemed as though the leadership had sold the weapons for profit. Provocations were occurring on a nightly basis. One night a car drove down Fadi’s street blasting Hizballah songs. Before that motorcycles drove through the area with flags for Amal and Hizballah. They caught one man, beat him up, and burned his motorcycle.

“We know who was on the street and who was at home,” he said. Those who fought were told they would receive a hundred-dollar bonus. “This battle changed our thoughts. We returned to our religion, to our sect. I won’t die for the [Future Movement]. I will die for my home, my sect. I am a Sunni. Now there is no Sunni living who likes Shiites.” But Fadi still drank and didn’t pray five times a day. Like many other Sunnis, he was proud of the Halba massacre. “It’s our right to do what we did in Halba,” he said. “They shouldn’t have been involved in the game.”

I found it ironic that the neglected and often impoverished Sunnis of Lebanon identified so closely with the state and with the Sunni elite. I returned to visit Hossam Ilmir, the principal at Bab al-Tabbaneh Elementary School. I found Mustafa Zaabi sitting in Ilmir’s office. Ilmir had 1,082 children in his school this year. The yard was dirty and smelled of urine. He complained that his students had to drink dirty water. He had not changed his mind about supporting the resistance following the clashes, he told me, because the weapons of the resistance had been targeted and the government had tried to make it a sectarian issue.

Ilmir blamed poverty for the fighting between Tabbaneh and Jabal Mohsen. The youth of both neighborhoods were unemployed. The elite, he thought, wanted to keep them poor. Ilmir and Mustafa agreed that