Draft:Sayyid Abbas Musavi

Sayyid Abbas Musavi
File:Sayyid Abbas Musavi.jpg
Name	Sayyid Abbas Musavi
Personal Details
Birth Place	Gaza
Religion	Islam

Sayyid Abbas Musavi was the former Secretary-General of Hezbollah Lebanon who was martyred by a helicopter of the occupying forces of the Zionist.

Biography

The city of Nabi Shayth, a dependency of Baalbek Lebanon, is attributed to Prophet Shayth, the son of Prophet Adam (peace be upon him), where a group of Hashemi and Musavi Sayyids have resided since the past. In 1371 AH, equivalent to 1331 SH, he was born in the city of Nabi Shayth in a reputable family, to a Musavi father and a Hashemi mother. They chose the name Abbas for him, with the hope that like Hazrat Abul-Fazl al-Abbas, he would walk the path of sacrifice and courage and devote all his abilities to defending truth and divine values.

This family resided in the city of Nabi Shayth for a while, until they moved to the Shayah district, in the southern suburbs of Beirut, and settled near a mosque. Apparently, certain factors and conditions had combined to shape Sayyid Abbas's personality traits, influenced by the virtues of the divine messengers and Imams of Guidance, in an atmosphere where the scent of monotheism and worship could be sensed. From childhood, Sayyid Abbas, with precocious growth and development, became distinguished and unique among the neighborhood children. Apart from family upbringing and inner merits, what made him a worthy individual, fond of virtue, brave and valiant, was his constant familiarity with the Imam Hussein Mosque (peace be upon him) in Shayah and participation in the Mourning gatherings of the Master of Martyrs Imam Hussein (peace be upon him) from childhood and adolescence. From those days, his behaviors aroused the amazement of those around him. He was fond of knowledge and gnosis and behaved with particular insight and courage, traits rarely seen in someone of his age.

Start of Activities

Religious awareness and spiritual upbringing blossomed early political and social dynamism in him and caused his premature acquaintance with the problems and disorders of the Islamic world. In the fifteenth spring of his life in 1386 AH, equivalent to 1346 SH and corresponding to June 1967 CE. An autumnal event severely distressed Sayyid Abbas's soul. The humiliating defeat of June 1967 CE, known as the June War, was unbearable for him, and he suffered from this humiliation that had befallen several Arab Muslim countries. This calamity, like a dark cloud, troubled his mind and heart so much that he decided to join the ranks of the mujahideen who were sacrificing their lives in defense of the oppressed people of Palestine, the first qibla of Muslims. His capacity in observing the defeat of the Arabs by the occupying regime of Jerusalem was so high that despite his adolescence, he appeared in the Fedayeen training bases. In one of the military exercises and guerrilla operations held in Palestine for preparation, he was severely injured in the leg and was forced to leave the scene while walking with a cane. His father, Sayyid Ali, says regarding this: At that time, his mother and I hurried to see him at the barracks and found him lying on his back on an old metal bed. After greeting and assuring ourselves of his general condition, I asked him how he was able to endure such hardships at the age of adolescence? He replied, this path, which is the route of sacrifice and blood, requires us to accept hardships.

Hawza Studies

One year after Sayyid Abbas became competent in combat fields, he prepared himself to acquire Islamic sciences. He has said: The turning point in my tendency to acquire religious knowledge was in 1387 AH. At that time, I had a meeting with Imam Musa Sadr in the Awza'i region, at his house. I asked him about the South Tyre Seminary (Islamic Studies Center) and consulted with him about studying. Imam Musa Sadr guided me and created a special enthusiasm in my being. After this meeting, I immediately joined that educational center and pursued scientific and religious studies under virtuous trainers and teachers. I continued my studies in the Tyre city Hawza, even after its transfer to the suburbs of Tyre. I was among the first individuals who entered this newly established center. Sayyid Abbas's studies at this center lasted two years.

Towards Najaf Ashraf

In 1388 AH, Sayyid Abbas departed for Iraq to continue his education and benefit from the blessings of the Najaf Hawza. His acquaintances in this holy city have spoken of his extraordinary enthusiasm for acquiring Islamic knowledge and religious studies. His abundant intelligence, high resolve, and having distinguished and scholarly teachers motivated this knowledge-seeking youth to successfully complete the preliminary and surface levels of the Hawza in five years, whereas this period typically takes ordinary seminary students about ten years. In Najaf, Sayyid Abbas devoted all his time to acquiring knowledge and self-purification; he attached his heart to knowledge and spirituality and cherished the presence of the scholars with love. Every day at dawn, he engaged in reciting the Quran, reading Du'a Sabah and Du'a Ahad, and continued this tradition until the time of his martyrdom. Then he turned to Fajriyat sessions, where he engaged in deep study and examination of the interpretation of the Holy Quran alongside his friends. His enthusiasm for acquiring Quranic sciences was such that to attend the class of Martyr Abd al-Majid Hakim, he would traverse four kilometers every day at sunrise. His fellow student has said: Sayyid Abbas did not refrain from acquiring Islamic knowledge even in severe winter cold and knew no comfort in this path; he never experienced the flavor of ease. He would fall asleep while the book was on his chest. The holidays of Thursday and Friday did not disrupt his academic efforts. Leave days and the times of Eids and martyrdom anniversaries did not stop his intellectual and scholarly struggles. This high resolve, along with insight and prudence, nurtured Sayyid Abbas into a distinguished and noble cleric. Alongside Hawza lessons, he turned to learning foreign languages and attended English and French language classes. Martyr Sayyid Muhammad Baqir Sadr paid the costs for Sayyid Abbas's aforementioned education. During his study days in Najaf, Sayyid Abbas did not receive any stipend; his motto was asceticism and humility without pretense or affectation. During his stay in Najaf, he remained faithful to the continuous visitation of Imam Ali (peace be upon him) and never refrained from going to Karbala and visiting the shrine of Imam Hussein (peace be upon him) and other martyrs of Ninawa. He would often traverse the long path between Najaf and Karbala on foot, out of enthusiasm for visitation. Sayyid Abbas learned the surface level lessons of the Hawza in the presence of the honorable Ayatollahs Sayyid Mahmud Hashemi, Sheikh Muhammad Ja'far Shams al-Din, and Sayyid Abu Ali Musawi.

In the Presence of Martyr Sayyid Muhammad Baqir al-Sadr

When Sayyid Abbas completed the preliminary and intermediate courses, he attended the presence of the martyr Sayyid Muhammad Baqir al-Sadr and, while benefiting from the radiance of his lofty thoughts, forged close academic and intellectual ties with this great scholar. One of his contemporaries stated: "Sayyid Abbas's selection of a great thinker such as Sayyid Muhammad Baqir al-Sadr as his mentor and teacher was because he found in this master the crystallization of truths he had long sought, viewing him as the embodiment of profound thought and the fundamental, correct perspective of Shiism." Sayyid Abbas himself stated regarding this: "Martyr Sadr unveiled a magnificent Islam and an idealistic thought. He presented Islam as a universal ideology; a thought capable of encompassing the issues of human life in all its dimensions." In his view, Martyr Sadr confronted thoughts opposing and conflicting with Islam both thematically and practically, invalidating views contrary to religious teachings through reasoning and proof. Furthermore, he revealed the scientific characteristics of Islam through his own struggle, ultimately sacrificing himself in this sacred path. Martyr Sadr encouraged students such as Martyr Sayyid Abbas Musawi to pursue a profound understanding beyond classrooms and debates, and for someone like him, he was like a kind and affectionate father. On the other hand, Martyr Sadr's cultural struggles, which were accompanied by political and militant dimensions, inspired such scholars with enthusiasm. This very passion led Sayyid Abbas and his friends to establish an emotional bond with their teacher, devoting themselves to their instructor and mentor to an extent that would seem astonishing to ordinary people. During those days, when severe repression prevailed in Iraq due to the rebellion and obstinacy of the Ba'ath Party, Sayyid Abbas and his contemporaries experienced exhausting hardships. In this dark atmosphere, they would go to the teacher's house, located in the Amara market near the Sayir School of Ayatollah Borujerdi, honor the presence of that icon of knowledge and piety, and listen to his precious words. Subsequently, Sayyid Abbas resolved to promote Shia culture and revive religious identity in Lebanon, inspired by the thoughts and initiatives of Martyr Muhammad Baqir al-Sadr. In Najaf, his promotional efforts also attracted Martyr Sadr. Consequently, promotional and mobilization responsibilities during the holy months of Ramadan and Muharram were entrusted to him and his brothers. They would come to Lebanon to honor religious rituals and breathe new life into Ashura concepts—which had gradually taken on a traditional, less effective, and imitative form. The year 1398 AH was the last time the Martyred Sayyid came to Lebanon to commemorate the heroes of Ashura. Meanwhile, forces of the Iraqi Security Organization besieged Sayyid Abbas's house in Najaf Ashraf for yet another time. They intended to arrest him but failed. This situation led them to ask his wife, Umm Yaser, to inform Sayyid Abbas not to return to Iraq. Sayyid Abbas initially refused, but due to his family's insistence, Martyr Sadr's emphasis, and following the surge in arrests of scholars and repeated detentions of virtuous individuals and seminary students in Najaf, he agreed to remain in Lebanon, and after some time, his wife joined him.

Gleaning from the Harvest of Jurisprudence

Ayatollah al-Khuoi was another teacher from whose presence Sayyid Abbas benefited during the advanced courses of jurisprudence and principles. The classes of this renowned Marja held several attractions for Sayyid Abbas: 1. Regular sessions, planning, and special precision in academic matters and time management; 2. Eloquent, sweet speech accompanied by lofty objectives and deep scientific and intellectual points; 3. Analysis, examination, and critique of others' thoughts in the field of the science of principles; 4. Proposing new viewpoints, innovation in foundations, research and deep insight, and attention to the needs of the time; 5. The teacher's attention to social and political matters, such as attending to the families of prisoners, the missing, and martyrs who had faced difficulties in the struggle against the Ba'ath regime; 6. Avoidance of a luxurious life and choosing a simple and unadorned lifestyle. Many of these characteristics are exactly observable in the life of Sayyid Abbas Musawi as well.

Establishment of the Imam al-Muntazar School (may Allah hasten his reappearance)

After nine years of residence in Najaf, Sayyid Abbas was compelled to return to Lebanon due to political pressures from the Ba'athist regime ruling Iraq. As he departed for Baalbek, he decided to establish a seminary center in this city for the acquisition of religious sciences, so that it might serve as a suitable place for those who lacked the opportunity to go to Najaf, and could partially fulfill the objectives of the Najaf Seminary. To this end, he founded the Imam al-Muntazar Seminary in Baalbek, located in the Ayn Burda district of the city. This seminary began its activities in 1398 AH, corresponding to 1978 CE, in a rented house, and one year later moved to a building adjacent to the Imam Ali Mosque (peace be upon him). Due to the expansion of activities and the warm reception of this educational and religious venue, it became necessary to transfer the seminary to a better-equipped building. Therefore, a suitable building was constructed on a plot of land measuring 13,000 square meters with a built-up area of 4,000 square meters, and it was inaugurated on the day of Eid al-Ghadir in 1412 AH, in a grand ceremony attended by several scientific and cultural figures. That mujahid cleric took steps in this path with minimal material facilities. Initially, he rented a building that was a shelter for orphaned children. In the first step, he gathered students who had been expelled from Najaf Ashraf, and then welcomed new students. Afterwards, he rented a place in Ras al-Ayn, Baalbek. Then, he succeeded in dedicating a school built by one of the local parties, established by the late Sheikh Habib Al Ibrahim, to this cause. He managed, with prudence and perseverance, to make the elders of Baalbek his supporters in the battle to liberate the school and its adjacent mosque, and succeeded in this regard. That same place, after the invasion of the Zionist occupiers in the summer of 1982 CE, became an important base for the Islamic activities of Hezbollah, and afterwards was transferred to the new buildings mentioned above. One of Sayyid Abbas's colleagues says regarding the establishment of this important scientific and cultural center: The Sayyid's movement and dynamism in founding the Imam al-Mahdi School (may Allah hasten his reappearance) was the beginning of his efforts for a major cultural, social, and educational transformation in southern Lebanon. It was as if there was an unbreakable bond between him and Imam al-Zaman (may Allah hasten his reappearance). The Sayyid lived with his entire being to revive the path of امام مهدی (عج‌الله تعالی فرجه الشریف). Indeed, it was so; for every morning at dawn, he renewed his pledge with Imam al-Muntazar. Five days before his martyrdom, in his last meeting with scholars of all Muslim groups, he spoke about the necessity of the people's spiritual connection with Hazrat Mahdi (may Allah hasten his reappearance) and emphasized: Let the Muslim Ummah not regard the birthday anniversary of Imam al-Zaman (may Allah hasten his reappearance) merely as an annual ceremony, but rather make this important occasion the central axis of their daily lives, and organize their schedule from Fajr prayer until the end of the day in remembrance of that shining light. The Sayyid's objectives in establishing this religious and scientific university were as follows: 1. Training powerful, compassionate, and diligent preachers to defend the sanctity of Shiism against the ideological, creedal, and cultural attacks of the enemies of Islam and the Quran; 2. Guiding and directing the adolescent and youth generation towards authentic, constructive, and growth-oriented Islamic teachings, and immunizing them against misguidance and creedal and moral deviations; 3. Reviving religious values, Islamic traditions, and the rituals of the Ahlulbayt School (peace be upon them) among the Shiites of Lebanon, especially in Beqaa and Baalbek; 4. Creating socio-political dynamism and vitality among Muslims, especially Shiites, against enemy threats and preserving religious identity.

A Stream of Knowledge and Faith

The Martyred Sayyid emerged from the Imam al-Muntazar (may God hasten his reappearance) Seminary and began his continuous efforts from the Beqaa Valley. In a short time, he organized an extensive propagation movement from this base, the waves of which encompassed all villages and settlements of the Baalbek-Hermel region. Even very remote villages in the Hermel wastelands and other areas in Akkar, in northern Lebanon, where no preacher had set foot and whose people had not encountered a cleric before his arrival, were included in this cultural-promotional program. The Martyred Sayyid, along with young and energetic seminarians, were the first to go to these deprived areas during Ramadan and Muharram.

A large number of clerics and mujahideen who went to preach in the central, southern, and western regions of Lebanon were graduates of the Imam al-Muntazar School, and the Martyred Sayyid had an important role in their training and the flourishing of their talents. The Sayyid was constantly moving from village to village. In one settlement, he would lead congregational prayers, and in the next village, he would commemorate an occasion. He met and spoke with people intimately. He listened carefully to their problems, pains, and requests, and guided them to escape difficulties and hardships.

Through this faith and cultural base, alongside people's activities, Sayyid Abbas Musavi sincerely took steps to strengthen the intellectual and political foundation of the faithful and dynamic young generation, and in addition to Baalbek, he held numerous educational training classes in villages and remote points. He placed all his time and attention at the disposal of the faithful youth. He had beneficial meetings with them and attended their gatherings with high enthusiasm. He had a fatherly love and compassionate affection for them.

He benefited the emerging generation from Islamic knowledge and teachings in an intimate, friendly, and informal atmosphere, and familiarized them with the conduct, method, and orientations of the divine messengers and the Imams of Guidance (peace be upon them). He lived with the youth and loved this segment of society from the depths of his heart, and they were also interested in him. He exerted his utmost ability and effort to make them faithful, steadfast, brave, and resistant humans who would form the main, constructive, and active Islamic core.

The best reward that God granted him in return for all this trouble and endurance of hardship was the magnificent fruition of the sapling that he planted in the hearts of the faithful and mujahid youth; some of the graduates of his school attained martyrdom following a sincere struggle, and others are engaged in jihad awaiting martyrdom to protect the Shia school of thought and repel oppression and aggression.

Among the trainees of this Martyred Sayyid's circle, one can observe many learned clerics, doctors, engineers, university professors, and armed forces. Sayyid Abbas moved on two parallel paths: the line of intellectual and political construction, and the line of purification, inner cleansing, and spiritual and moral self-building. With the detachment and piety he possessed, he had a surprising effect on his students and left the effects and reflections of his behaviors on the infrastructure of their faith and jihad personality.

Alongside cultural, guidance, and jihad activities, the Martyred Sayyid turned to writing and authoring, the most important work of which is named Scholars of the Islamic Frontiers in Lebanon, which was printed in 2000 AD by Dar al-Murtaza Publications.

A Worthy Spouse

Sayyid Abbas married Umm Yaser, a faithful lady originating from a family of sayyids, knowledge, and piety, during the same period when he was studying at the school in the city of Sur. This woman learned the educational teachings and programs of Sayyid Abbas from the early days, and the Sayyid taught her Quran recitation, religious laws, Nahj al-Balagha, and some topics of logic and other lessons. Due to personal interest, studying books, and benefiting from the knowledge and virtues of her brave husband, without wasting time while engaged in self-building and strengthening scientific foundations, during their stay in Najaf Ashraf, she created conditions for Sayyid Abbas to continue his studies away from worries and some problems, and to cherish the presence of distinguished professors of the seminary of this city.1 Umm Yaser was accustomed to contentment and simple living and gradually became interested in the scientific and intellectual sessions of the martyr Sayyida Bint al-Huda Sadr and benefited from them. She learned the books Shara'i and Aqa'id al-Shi'a from this wise and literate lady and utilized her analyses regarding Ahl al-Bayt (peace be upon them), and some social and political issues of the Shi'a. Bint al-Huda examined the conditions of contemporary women and considered imitation of Western thoughts and imported ideas of foreigners as a detriment to Muslim women.2 The real goal of Bint al-Huda from promotional and educational activities at home and establishing Al-Zahra schools was nurturing women and creating a sense of responsibility in them regarding Muslim issues and spreading Islamic truths. So that through this, educated and Muslim women would create a kind of intellectual and effective transformation in society and, while following religious and scientific teachings, not neglect attention to social needs. Lady Umm Yaser was a fresh stream that flowed from this spring. When she returned to Lebanon with her husband, she applied the experiences and acquisitions gained from the fruitful sessions and classes of Najaf with specific planning and organization, and in the city of Baalbek, established Hawza al-Zahra with the help of some faithful ladies to provide necessary training to women and prepare them for raising a faithful and brave generation and promotional activities. Umm Yaser did not suffice with this effort, and when Sayyid Abbas had various responsibilities, stood in the front line of the struggle against the occupiers of Jerusalem, formed resistance cells, established Hezbollah Lebanon, and with these activities hastened to aid her husband. Forming the women's committee in this collection, attending to the families of Hezbollah martyrs, and striving to raise the children of martyrs are some of her services in this regard. In this path, she faced dangers several times and, while having a hard life herself, continuously and sincerely strove for the welfare of deprived families and mujahideen. The conduct of this lady was such that acquaintances and relatives considered her a woman of faith and piety and always saw her submitted to divine commands. A lady who, to resolve hardships and sorrows of individuals and fulfill needs, sacrificially took firm steps alongside her husband. The two never thought of personal comfort, but were always determined to help others and feed the children of martyrs' and fighters' families, and enduring all this hardship was for gaining the satisfaction of the Truth and smelling the scent of Paradise. Divine destiny occurred such that Sayyid Abbas, his wife, and also their child were martyred together and became companions of the celestial and holy beings.

Studentship under a Scholar and Brave Man

At the Imam al-Muntazar Seminary, which Sayyid Abbas managed, sixteen seminary students were engaged in studies from the beginning, some of whom include: Sayyid Hassan Nasrallah, Martyr Sheikh Ali Karim, Sheikh Hassan Yassin, and Sheikh Muhammad Khatun. Among these individuals, Sayyid Hassan Nasrallah holds special prominence. He was born in the year 1379 AH, equivalent to 1339 SH, in the village of Bazouriyeh in southern Lebanon. He was sixteen years old when he headed to Najaf Ashraf. Upon arrival, he sought out Lebanese students, and some guided him to Sayyid Abbas Musawi, who was studying under Martyr Sadr. Sayyid Hassan, upon meeting Martyr Musawi, imagined him to be an Iraqi student because he had an olive complexion. Sayyid Abbas, while warmly hosting his guest, said to him: "Do not worry, I am also a student from the village of Nabi Shayth in the Beqaa Valley of Lebanon." This meeting was the beginning of friendly and intimate relations between Sayyid Hassan Nasrallah and Sayyid Abbas Musawi. In truth, the Martyred Sayyid became not just an older friend and brother, but also his teacher and companion on the path. Sayyid Muhammad Gharawi was engaged in teaching in the mosques of Tyre city on behalf of Imam Musa Sadr. He, who was among the close associates and intimate friends of Martyr Sayyid Muhammad Baqir Sadr, when he saw the young Sayyid Hassan's enthusiasm for traveling to Najaf and studying religious sciences, introduced him to Martyr Sadr in a letter. Sayyid Hassan gave this letter to Sayyid Abbas to give to his teacher. When Sayyid Muhammad Baqir Sadr became aware of the letter's content, he recommended to Sayyid Abbas to provide for Sayyid Hassan's needs and take responsibility for his education and instruction. Upon receiving Gharawi's letter, Martyr Sadr inquired about Sayyid Hassan's financial situation. Since he received a negative response, Martyr Sadr asked Sayyid Abbas Musawi, while attending to his guest, to prepare money, a room, school, clothes, books, and a monthly allowance for him, and to supervise his education and upbringing. After receiving Martyr Sadr's guidelines, Martyr Musawi did not spare any effort for his new friend Sayyid Hassan Nasrallah. He prepared a room for him in one of the seminary dormitories, near his own residential home; since Sayyid Abbas was married and students who had formed families lived in personal and independent houses, unlike single students. In the dormitory rooms, two or three students lived and received monthly stipends from Grand Maraji' of Taqlid in the seminary of that day, such as Ayatollahs Imam Khomeini (may God have mercy on him), Martyr Sadr, Hakim, and Shahroudi. Sayyid Abbas Musawi, who had come to Najaf several years before Sayyid Hassan, had successfully passed the Sat'h and Kharij stages of Fiqh and Usul during this period and taught these stages to new students, of whom Sayyid Hassan Nasrallah was one. Musawi was a decisive and serious master in teaching. His students managed to complete the five-year preliminary studies stage in two years with his teaching method. He deprived his students of holidays for the holy month of Ramadan, Hajj pilgrimage, and weekend holidays, and they studied. Sayyid Hassan successfully completed the seminary preliminaries in the year 1978 AD, equivalent to 1357 SH, corresponding to 1398 AH. He, who had established an intimate relationship with Sayyid Abbas, never wanted to lose such a compassionate mentor. In this year, the pressure of the Iraqi Ba'ath Party on the students of the Najaf Ashraf Seminary intensified and many of them were forcibly expelled. The dictatorial regime ruling Iraq also felt intense fear from the presence of Lebanese students in Iraq and accused some of them of cooperating with Syrian security organizations. In that year, Saddam's agents raided the Najaf Seminary and Sayyid Abbas Musawi's residential home. Abbas was in Lebanon, but his family members were at home, and his students informed him that Iraqi agents were pursuing and searching for him and asked him not to return to Najaf. After a few days, Lebanese students were arrested and expelled from Iraq. That day Sayyid Hassan was outside the seminary who, upon hearing this news, secretly crossed the border and returned to Lebanon. Before anything else, he was interested in continuing his studies. After a while, Sayyid Abbas, with the cooperation of a number of Lebanese scholars, established a seminary in the city of Baalbek which is still active. In this seminary, Sayyid Hassan both studied at higher levels and taught new students, and at the same time pursued political activity in the Amal Movement. Following some differences, Sayyid Hassan Nasrallah, along with a large number of first-rate forces of the Amal Movement such as Sayyid Abbas Musawi, Sayyid Hussein Musawi (Abu Hashim), Sheikh Subhi Tufayli, and Sayyid Ibrahim al-Amin, withdrew from this movement and created the initial cores of Hezbollah. With the start of the Islamic Resistance, Sayyid Hassan gained an important position in this formation and alongside political struggles, continued his studies at the Baalbek Seminary. Due to the commitment he had towards the Party and spending most of his time on its dynamism, expansion, and cohesion, he halted his studies. In the year 1368 SH, he departed for the Qom Seminary to pursue studies in religious sciences to continue learning in rational and transmitted sciences, but following some unrest in southern Lebanon and the critical nature of Hezbollah's duties, he returned to Beirut at the insistence of Sayyid Abbas Musawi. With the martyrdom of Sayyid Abbas Musawi, by unanimous vote of the members of the Party's Central Council, Sayyid Hassan, who was 32 years old, was elected as the Secretary-General of the Party. The Islamic Resistance during his tenure recorded bright chapters of courage, steadfastness, and sacrifice in the way of preserving Lebanon's independence and preventing the aggressions of the Zionist regime.

Connection with Imam Musa Sadr

Imam Musa Sadr migrated from Qom to Lebanon in 1959 CE, corresponding to 1338 SH, based on the recommendation of Allameh Seyed Abdolhossein Sharafeddin. Such a figure, possessing genius, scientific background, and intellectual capacity, migrated to this country while oppression, crimes, poverty, and material and cultural misery had cast a sinister and humiliating shadow over Lebanon. Upon witnessing these adversities, he became deeply sorrowful. Immediately after entering Lebanon, he went to the Jabal Amel region in southern Lebanon and settled in the city of Tyre (Sur), the largest city in the south of this land, and accepted the Imamate of a mosque. Within a few years, he established several scientific, cultural, educational, and vocational centers to alleviate deprivation in Jabal Amel. According to Hojjat al-Islam wal-Muslimin Gharavi, the first person to establish an active seminary in Lebanon was Seyed Musa Sadr, which was named "Institute of Islamic Studies". That high-ranking cleric trained several students in this educational center, some of whom were Sheikh Hassan Hariri, Sheikh Ibrahim Qusair, and Martyr Seyed Abbas Musavi. Seyed Abbas studied at the aforementioned Institute from the preliminaries to the beginning of the high levels (Makasib and Kifayah). This was not Seyed Abbas's first acquaintance with the hub of hope for the deprived of Lebanon; since his father, Seyed Ali, established contact with Ayatollah Sadr in the first year of Sadr's arrival in Lebanon. Seyed Ali was one of the members of the Hashemi Association and acted under the supervision of Imam Musa Sadr; therefore, he visited him several times a week in Tyre and Beirut. These relationships and participation in some private sessions familiarized Seyed Abbas with Sadr's personality, thoughts, and socio-political conduct. When Seyed Abbas went to a training camp for military exercises with Palestinian fighters, he was severely injured in the leg. One day, Imam Sadr, seeing his difficulty in walking, asked his father about the cause. The father explained the matter. Imam Sadr asked Seyed Abbas: "What do you know about Palestine at this age?" He replied: "They are an oppressed people who have been expelled from their land by the pressure of Zionist usurpers and are now living a hard life in camps. The world does not heed their cry. Palestinians must return to Jerusalem, their home and land." Seyed Musa asked: "How can Palestinians return to their country?" Seyed Abbas answered: "Through struggle and Jihad." Sadr smiled and said: "How do you intend to wage Jihad?" Seyed Abbas replied: "God willing, I will learn military techniques, become a fighter, and continue fighting the occupiers alongside Palestinian fighters until Jerusalem is liberated." At the end of this interesting conversation, Imam Sadr addressed Seyed Ali and said: He is not an ordinary teenager; he deserves to devote himself to acquiring knowledge and insight so that his talents may flourish in the right path. Thus, he began his studies in Imam Sadr's seminary and was turbaned by Imam Sadr after two years, and then studied in the Najaf seminary for about nine years. During his residence in Najaf, Seyed Abbas was also the link between Ayatollah Seyed Mohammad Baqer Sadr and Imam Musa Sadr. Every year when he came to Lebanon, while visiting his family, he would inform Imam Sadr about the programs of Martyr Seyed Mohammad Baqer Sadr and also learn about his efforts to convey to Seyed Mohammad Baqer Sadr. These communications were sometimes secret; because news of the Ba'athists' oppressions and their political pressure on scholars and students of Iraq could not be reported normally, and security agents exercised strict surveillance to become aware of these programs. Once, when the Shia people of Iraq, according to past customs during Muharram, were traveling on foot from Najaf to Karbala, airplanes, tanks, and artillery of the Ba'ath army attacked them and martyred many people. After this tragic incident, Seyed Abbas came secretly to Lebanon to inform Martyr Imam Musa Sadr about the turbulent and bloody conditions in Iraq. Seyed Abbas would sometimes travel to Lebanon for a two-day trip to bring a letter for Imam Musa Sadr or take his letters to Najaf. Such actions were carried out so secretly that even Seyed's family was not aware of the details. He even went secretly to Imam Khomeini's house in Najaf several times and delivered messages from Imam Musa Sadr and Martyr Mohammad Baqer Sadr to the Great Leader of the Islamic Revolution. These political behaviors of Seyed Abbas caused Martyr Seyed Mohammad Baqer Sadr to worry about the Ba'ath Party's plot against him. Therefore, he personally paid for the plane ticket and obliged him to leave Iraq on the same day with the same flight, and since the political conditions of this country did not allow him promotional and social activities, he never returned to Najaf. The management of the seminary that Seyed Abbas founded was with him, but he benefited from the financial and intellectual support of Seyed Musa Sadr. From the very beginning, Seyed Abbas, along with sixteen seminary students, learned military techniques in one of the training courses of Harakat al-Mahroumin, which Imam Musa Sadr had formed. That course was held in the Jenta camp. Seyed Abbas has written these matters in a notebook in which he recorded daily events, and all of them are available. Seyed Abbas would send his trained and educated forces to remote points of Lebanon to explain Seyed Musa Sadr's political and cultural thoughts to the residents of those areas and the youth. These individuals gave warnings about the increasing dangers of Zionism for the Islamic world and their future plans to invade Lebanon and partition and create division in this country, and provided numerous guidelines on the necessity of confronting these usurpers and criminals. Of course, Martyr Musavi did not have an overt connection with Harakat al-Mahroumin and strove to pursue responsibilities within this organization quite secretly. Seyed Abbas considered Imam Sadr his teacher, guide, supporter, and spiritual father, and modeled his political, social, and struggle activities after him, and believed that Imam Musa Sadr had adopted programs that had alarmed global Zionism and considered these programs the cause of the great figure's abduction.

The True Patron of Quds and Palestine

Liberating Palestine from the grasp of Zionist usurpers was the Sayyid's highest goal during his childhood. He lived with the cause of Quds from adolescence, and his eyes were opened to the defeat of three Arab countries by Israel in the 1967 war, equivalent to 1386 AH, and this event deeply grieved him. To realize his pure ideal, Sayyid Abbas remained in a state of uprising and fervor until the time of his martyrdom, which occurred in the path of Holy Quds and in the vicinity of occupied Palestine, and he never ceased his activities. Palestinian revolutionary and Islamic groups praised him and know him by the name of the Martyr of Quds, and have stated many times that Sayyid Abbas used to say Palestine was in his heart. He also held a place in the hearts of Palestinians. Martyr Dr. Fathi Shaqaqi, the former Secretary-General of the Islamic Jihad Movement, said: Sayyid Abbas is a rare hero in an exceptional period. He always bore the sorrow of Palestine, the grief of the uprising, children and the poor, the sadness of unity, jihad, and effort on his shoulders; I found him to be even more Palestinian. On the day Zionist aggressors invaded Lebanon in 1982 AD, equivalent to 1361 SH, while all forces refrained from expressing the truth with courage and taking a firm and principled stance, he conveyed the danger of the cancerous tumor of Israel in the region from the pulpits in mosques and husayniyyas to the people, and undertook to stir the spirit of faith in the hearts of mujahid youth and their joining the ranks of jihad against the Zionist enemy. He aimed the tip of his jihad spear against this dangerous enemy of the Islamic world. He repeatedly emphasized that just as we must defend the Shia of Lebanon and grant them security, welfare, and prosperity, we must strive to resolve the difficulties of the Muslim nation of Palestine and the refugees of this usurped land, and we must not allow the Zionists to continue their crimes and conspiracies. In this path, we must support the spontaneous uprisings of the Palestinians in such a way that they can continue their resistance against the usurpers, and any cooperation with the Palestinian uprising can neutralize the conspiracies. On the other hand, we must continue resistance operations against the Zionists so that Palestinian Muslims feel they are supported from outside Palestine and are not alone. The political and social programs and promotional efforts of Sayyid Abbas in the field of alignment and companionship with the Palestinian Intifada became so rooted and evident that even opponents and enemies admitted, saying that while Sayyid Abbas wants to preserve the identity, independence, and dignity of the Shia of Lebanon, he is the vanguard of forces that want to prevent Zionist aggressions, and also he can be a serious supporter of the Palestinians. Yitzhak Shamir, one of the Zionist leaders, expressed his concern regarding the Sayyid's struggles, and Moshe Arens, one of the Zionist politicians, said Sayyid Abbas directs and supervises all attacks against the Israeli army. Ehud Barak, the Zionist Prime Minister, confessed that the assassination of Sayyid Musawi not only does not stop the struggles of the forces under his command, but rather ignites the fire of their anger. Sayyid Abbas regarded Palestine as the true symbol of Muslim dignity, and his goal from fighting the usurpers was the return of this dignity and greatness to the Islamic world. Abu Muhammad, representative of the Islamic Resistance Movement in Palestine, has said: Sayyid Abbas was an exemplary scholar and mujahid who devoted himself to Palestine, and finally his pure blood flowed on the ground like a bright guide and a proud flag in the path of the mujahideen for the liberation of Palestine. When the reactionaries of the region lined up to sell Quds, Sayyid Abbas stood up to defend that holy land, and when Israel, in broad daylight and with the silence of compromising Arab regimes and international supports, proceeded to attract Jewish immigrants from Russia and Eastern Europe, the Martyred Sayyid cried out from the pulpits and on every occasion, warned and cautioned, and called the people to confront this action of the usurping Israel. That resistant cleric, observing his religious and divine duties, despite the hardness of conditions and intensity of pressures, rose to struggle and steadfastness. He says in this regard: To defeat such an enemy and destroy its expansionist conspiracies, we have no choice but jihad and resistance, and negotiating with this dangerous adversary yields no achievement. What remains is the stance of the Sheikh of Martyrs, Martyr Ragheb Harb, who said: "The stance is the weapon, and shaking hands with the enemy is confession." Sayyid Abbas stated elsewhere: We do not claim that we are able, as a resistance movement, to destroy the usurping Israel alone, but from the first day we said that we will continuously be a dagger in the enemy's side, and this nation whose dagger moves through passing sacrifices and its continuous jihad, by the grace of God, will reach their throat, and this is a reality that our martyrs give us glad tidings of. The same martyrs who were once few individuals, became scattered among the nation, and then turned into a vast current, and God willing, will be provisions for the uprising of the Muslim nation in confronting the Zionists and global anti-hegemony fighters. Sayyid Abbas had realized that a nation that carries the weapon of martyrdom on its shoulders will bring victory. A nation that does not have the necessary power and material facilities to confront the enemy, its only remedy is to employ all its forces, and is there a force stronger than the power of a nation that has preferred martyrdom to death with humiliation and chosen it with faith and heartful certainty? The Islamic Resistance Force, with the undeniable defeat of the enemy against the force of the nation, proved this reality, and this is the first defeat of Israel in the history of the Muslim nation's struggle with the Zionists; a defeat as a result of which Israel withdrew from the lands it had occupied by force. Thus, the Islamic Resistance brought the Muslim nation from the stage of continuous defeats to the stage of victory, and from the stage of flight and retreat, to an offensive position. Following these honor-bringing braveries, the uprising of the Palestinian nation achieved great progress, and the Intifada movement penetrated the usurping regime. An uprising that, along with the Islamic Resistance, becomes more rooted and extensive every day, and has attracted the hope and trust of the Islamic world.

Obedient to Imam Khomeini (ra), Devoted to the Islamic Revolution

During Sayyid Abbas's stay in Najaf, which lasted about nine years, he consistently held meetings with Imam Khomeini (ra) regarding political and social issues. As a result of these acquaintances and connections, he benefited from the radiant lights of that wise leader and applied them in his own course, cohesion, and leadership of mujahideen and resistance forces.

Coinciding with the victory of the Islamic Revolution led by Imam Khomeini (ra) in Iran, the Martyred Sayyid became more familiar with this great and amazing transformation and its leader, becoming one of the first supporters and followers of Imam Khomeini (ra). He had become a staunch defender of the Revolution and Guardianship of the Islamic Jurist. He merged himself in the existence of Imam Khomeini (ra) and dissolved his jihadi movement in the Islamic Revolution. In this path, he accepted the invitation of his martyred teacher, Sayyid Muhammad Baqir al-Sadr. Then he called upon the people with these words: "Dissolve in Imam Khomeini (ra); just as he has dissolved in Islam."

In statements, Sayyid Abbas emphasized: Imam Khomeini (ra) was our helper and companion in all our journeys and departures; he was a tent under whose shadow we sought refuge.

He strove to plant the seed of love for Imam Khomeini (ra) and his Wilayah in the hearts of the youth, breathe the spirit of the Imam and the Revolution into them, and teach them the ways of loyalty to the leadership of the Islamic Revolution and its blessed course. With the demise of Imam Khomeini (ra), the Sayyid remained adherent to his way and obedient to the rightful successor of the Imam, Ayatollah Sayyid Ali Khamenei. The heart-wrenching demise of the Imam left a wound in Sayyid Abbas's heart that did not heal until his martyrdom. He said with emotion:

The news of the Imam's affecting demise shook us from the depths of our existence, and we felt as if a transformation had occurred in existence. Those moments were accompanied by great sorrow and grief for us. Moments of humility to visualize the great soul that ascended to its Creator.

On the day of the Imam's death, in the city of Baalbek, with a heart full of regret and tearful eyes, he bade him farewell and wept for him; a weeping filled with the pain of his loss. The Sayyid said again among the people: "The calamity is great, but we are a nation that has been trained by the hands of Imam Khomeini (ra). Believers across the world owe their courage, dignity, and honor to him."

That great man made the Imam al-Mahdi (may God hasten his reappearance) Seminary a base for the envoys of Imam Khomeini, namely the Islamic Revolutionary Guard Corps. Those who came by the Imam's command to fight the Zionist enemy and train Lebanese mujahid youth and prepare them, and also to breathe the spirit of combativeness among the people, and that great man was among the pioneers in joining the first training course. He said about this experience:

Frankly, as someone who is a graduate of one of the most important centers of the Hawza Ilmiyya of Najaf Ashraf, I say: When I joined the ranks of the Islamic Revolutionary Guard and participated in their first course, I felt I entered a space of true Islam and benefited greatly from it, and this was a good perception as a pioneer of the school. So what is the state of the youth who join the ranks of the Guards?

From that time, the people were correctly mobilized against the enemies of Islam, namely Israel and the global arrogants, and became familiar with the principles of the Islamic Revolution.

One of the friends and comrades of Sayyid Abbas says:

We had a meeting with Imam Khomeini accompanied by the Martyred Sayyid. This meeting took place after Israel's invasion of Lebanon. There, the Sayyid expressed matters regarding the situation in Lebanon and presented an oral report on the political-social conditions of this country to the Imam, and that great man said in response to us: "It is upon you to start from zero; your conditions are not more difficult than the situation we have." And this was the pledge of allegiance with the Imam, who at the end wished us success, and the Martyred Sayyid set off for Lebanon with the provision of the Imam's good prayers to establish the core of the resistance along with some brothers and a group of students.

The Sayyid himself says about this:

After that, we embarked on practical political-jihadi work and began our activity in all fields. The path of movement in Lebanon changed until a unique revolution formed, at least at the regional level, which, by the grace of God and the support of the leadership of the Islamic Revolution of Iran, succeeded in manifesting great and brilliant achievements in practice. Especially through the Islamic Resistance which, after many sacrifices and braveries, proved the illusion of the invincibility of the Zionist enemy.

Imam Khomeini issued a permission for Sayyid Abbas Musawi in Hasbiyya and Shar'iyya matters on 20 Bahman 1366, corresponding to 20 Jumada al-Thani 1408 AH, the full text of which is available in Sahifeh Imam.

The relationship between the Imam and Sayyid Abbas Musawi was of course beyond this legal permission; because the experience of the Lebanese Islamic Resistance, in which the Martyred Sayyid played a valuable role in its foundation, was influenced by the Imam's words and actions. It was he who manifested in the minds and hearts of the mujahideen under the Sayyid's command and showed them paths of perfection and bright horizons.

In the Imam's view, the Lebanese Islamic Resistance was worship in the arenas of battle and defense, not in corners of isolation. The Islamic Resistance learned the lesson of unity, cohesion, and national solidarity and the method of creating a national movement in the Imam's school, and relying on the nation and sincere mujahideen, sought help and victory from God Almighty.

The Lebanese Islamic Resistance was the fruit of the Imam's thought, ideas, spirits, and warm breath, and succeeded in bringing dignity and honor to the Islamic Ummah and liberating occupied lands. Sayyid Abbas and his companions, relying on the Imam's path and believing that Jihad and struggle are the shortest path to reach the victory of the Ummah and martyrdom is the closest path for believing mujahideen to reach the meeting with the Lord, stepped on the path of sacrifice and devotion.

Martyr Musawi and the Formation of Hezbollah

With the commencement of Imam Musa Sadr's movement, a large number of youths who were members of various parties joined the Movement of the Disinherited and the Amal Movement. However, with the loss of the two main leaders of this movement, namely Imam Musa Sadr and Martyr Dr. Mustafa Chamran, the Amal Movement lost the ability to maintain the unity and integrity of its forces.

On the one hand, the ideological shift of some political elements of Amal from the Shia religion towards a secular political movement strengthened the motivation of Shia youths to join the ranks of the mujahideen. Disparate Islamist groups that had established Baalbek as their base gradually realized that under the present conditions, the only path to salvation was preserving unity and integrity. Influenced by the political views of Imam Khomeini (may God have mercy on him) and believing in the necessity of confronting Israel, they united with one another. Therefore, they concluded that in conditions where other parties and political organizations lacked the necessary capacity to fight the foreign enemy, they must think of creating an organization suitable for their current situation by utilizing Iran's experiences.

On the other hand, in 1982 AD, Lebanon, as the center of an Islamic country in the heart of the Middle East, fell and came under occupation by Zionist forces. Thus, the era of Palestinian resistance forces against Israel on Lebanese soil came to an end. Previously, Syrian army forces had also withdrawn from Beirut and its surroundings and stationed themselves behind the Bekaa heights. Nationalist, Arab, and leftist Palestinian and Lebanese flows had exited the scene with despair and frustration.

The usurping Zionist state, finding no power before it and threatening everyone, installed one of its allies as the President of Lebanon so that the power hierarchy in this land would bring Shias under its dominion.

Under these conditions, a group of Shia youths, through the planning, prudence, and insight of Sayyed Abbas Musawi and some of his colleagues, gathered in the Bekaa Valley to initiate a new movement for the liberation of their country from Israeli domination.

This nascent resistance group, which later took the name Hezbollah, began resistance against the occupiers by organizing Shia forces in various regions including Bekaa, Beirut, and South Lebanon. The distinction of this Shia formation from other Palestinian and Lebanese resistance forces lay in several points; first, it had an Islamic orientation and thus named its military wing the Islamic Resistance. Second, it managed the struggle against Zionism with a focus on defending the people and attending to their demands. It also considered the protection of their lives and property, and widespread popular support rendered it invulnerable.

On the other hand, Hezbollah never became entangled in the allurements of internal politics and refrained from accepting official government positions, including ministries and the like, to pursue its mission unadorned. Although, in order to provide political support for the resistance, it participated in the first parliamentary elections after the civil wars of 1992 AD, displaying its heavy political weight and widespread popular support to enemies and opponents, and forming one of the largest factions in the Lebanese Parliament.

Hezbollah's relations with all Lebanese internal parties, strategic relations with Syria and Iran, reliance on reason and prudence, employing knowledge, insight, logic, and politics, all served its main mission, namely the struggle against the Zionists.

Nevertheless, the main question is this: how, despite being a minority and facing pressures, displacements, and many hardships, has Hezbollah tolerated these problems and not only managed to continue its existence but also exert a profound impact on the culture and society of Islamic countries and plunge the usurpers of Jerusalem and arrogance into deep fear? The answer to this question, though clear, warrants utilizing the perspective of Dr. Francois Touval, which is the result of his years of study and research on Shia formations:

1. Belief in the principle of Mahdism: Meaning the Shia never acquiesce to the status quo and focus their horizon on a utopia governed by a divine man, a messenger of justice, peace, and security, and the effort to prepare the grounds for the appearance of that Savior doubled Hezbollah's effort. Sayyed Abbas, who was the driving force of the Islamic Resistance and Hezbollah, renewed his covenant every morning at dawn with Hazrat Wali al-Asr (may God hasten his noble reappearance). According to Sheikh Muhammad Bazik, the Martyred Sayyed lived with his entire being, his thought, his jihad, and his speeches for Imam Mahdi (may God hasten his noble reappearance).

2. Belief of the Hezbollah leader in Ashura: Based on this, in the path of realizing divine ideals and fighting the oppression of tyrants, he considered "whether you kill or are killed" as a vital factor in dynamism and permanence. The Martyred Sayyed began his movement for steadfastness against the invading Zionist enemies inspired by the culture of Ashura. He strengthened the spirituality of the fighters with the epics of Karbala. In rawzehs, speeches, and sermons, he spoke of the tragedies of the plain of Ninawa and connected the sacrificers of Lebanon with the heroes of Ashura through tears, sighs, and lamentation.

3. Belief in Velayat and Marjaiyat: The Martyred Sayyed was strictly committed to following the Velayat-e Faqih in charting the path of resistance and said our helm of guidance is in the hands of the most knowledgeable individuals. This person is Imam Khomeini and after him, our leader is the Leader of the Muslims, Grand Ayatollah Khamenei.

Through the prudence of Sayyed Abbas and his companions and students, Hezbollah demonstrated its presence in the field of action through resistance and recorded a prominent presence in a short time and during jihadist operations. The ideological commitment of this formation compelled it to reject occupation and rise to battle against the usurpers. With this clear method, it was obvious that it prioritized jihad over other works, but it possessed a policy and approach for life in all its comprehensive dimensions. It was never confined to military combat groups, but rather was present in all political, social, and cultural fabrics of the people and became a completely popular movement.

The establishment of Hezbollah was a natural reaction to the failure or inability of other paths of resistance, which appeared on the political-social scene under the influence of the Islamic Revolution of Iran. This formation officially announced its name after carrying out several heroic and unprecedented operations, foremost among them was the martyrdom-seeking operation of Martyr Ahmad Qasir on 11/11/1983 AD.

Sayyed Abbas, who is among the prominent founders of Hezbollah, from the very beginning attracted everyone's attention to his genius, knowledge, sincerity, and jihad. He strove to flourish the values of self-sacrifice and devotion and early awareness regarding the alignment of enemies and friends in the minds and consciences of the resistance forces and Hezbollah.

Sayyed Abbas Musawi, who was a member of the Hezbollah Lebanon Leadership Council for a period, reached the position of Secretary-General of Hezbollah due to his extraordinary ability, revolutionary views, spirit full of sincerity and purity, realistic and popular encounters, and ascetic life and round-the-clock effort, and held this duty until the time of his martyrdom. During this period, Hezbollah achieved brilliant successes and victories to the extent that scientific and intellectual personalities of Lebanon, Syria, and some prominent figures of the Palestinian popular movement admitted that the fighters of the Islamic Resistance of South Lebanon are a suitable model for Palestinian fighters in the battle against the Zionist regime.

Indeed, the honorific and proud record of Hezbollah and the inner purity of its Secretary-General, namely Martyr Sayyed Abbas Musawi, caused such progress for this formation that on one hand it was able to become a powerful, influential, and effective organization in important Lebanese decisions, and on the other hand attract political circles, regional, international, and global organizations towards itself and astonish analysts. Even enemies have admitted that the most tireless group opposing the Zionist regime is Hezbollah.

The evacuation of occupied lands in South Lebanon from Zionist armed forces, which was a major political defeat and declared the myth of the invincibility of the usurping regime to the nations, was not possible except through the capable hand of Hezbollah warriors and the support of Lebanese Shias.

Sympathy with Muslims of the World

Sayyid Abbas, during his life in Najaf, took the initiative to address some problems of Islamic countries and formed a weekly association where he would gather with some of his brothers. During regular and purposeful sessions, they studied and examined the political-social conditions and cultural and communication issues of the Muslim Ummah from South Africa to East Asia. Even at the time of his martyrdom, Sayyid carried with him the grief of Muslims in Algeria, Central Asia, and the Caucasus. He was killed while tears for the oppressed Muslims of Burma (Myanmar) had gathered in his eyes, and the sorrow of Muslims in the land of Kashmir weighed heavily on his heart. In his short but fruitful life, he was connected with Muslims from all corners of the world and welcomed them warmly and enthusiastically in his home. He accepted them with open arms wherever they came from. Sometimes, he would hasten to visit them in the trenches of jihad. He sincerely and purely devoted himself to resolving the difficulties of the Muslim Ummah, ranging from freedom to independence, dignity, and unity. He insisted on being at the heart and center of the bitter and sweet realities and the ups and downs of the Islamic world, and in this path, he spared no intellectual, propagative, emotional, and spiritual resources, verbal and material support, and practical actions in pioneering positions in jihad. Thus, in the autumn of 1362 SH, to defend the Islamic Republic of Iran in the imposed war by the Ba'athist regime, he participated in Operation Fajr, until eventually, at the request of Imam Khomeini (ra) and based on the consensus of the relevant officials, he returned to Lebanon; because the battlefields in the south of this country needed him more than the Iraq front. Subsequently, he went to the lands of Pakistan, Kashmir, and Afghanistan and attended political, intellectual, and cultural conferences in Tehran, Islamabad, Damascus, Germany, and Lebanon. He also had a continuous and active presence in gatherings and assemblies held regarding the issue of Palestine, Jammu and Kashmir, or solidarity with revolutionary Muslims in Algeria, Morocco, Tunisia, Egypt, and Iraq or others. Through military, political, and promotional activities, he joined an important and large communication network and established relations with the most prominent Islamic and revolutionary leaders in the Arab world, the Islamic world, Africa, and the Middle East, as well as those who held him in high esteem. In April 1998 CE, he hosted Martyr Allamah Sayyid Arif Husayni, the leader of Shiites in Pakistan, and accompanied him on a visit to some war-torn villages in the Western Beqaa and Jabal Amel and many fronts of confrontation with the Zionist enemy. Only one week before his martyrdom, at the Hezbollah center, he received one of the most famous scholars of Africa, and between these two, detailed and comprehensive discussions were exchanged regarding the constraints of Muslims on the African continent. The Martyred Sayyid called on him to awaken hidden factors and dormant forces in the Ummah and to unleash their capabilities in the path of healing pains and reforming affairs. He bade farewell to the African Sheikh, saying that the path of Islam is accompanied by hardship and difficulty, and one should not expect to live carefree along the way.

Sayyed Salhshuran

Sayyed Abbas, who had devoted his heart to God, anchored himself to a stable stronghold that even the fiercest storms could not shake. This spiritual and moral power transformed him into a courageous, resilient, decisive, and steadfast individual. His familiarity with the culture of Ashura and the epic of Husayni, and his influence from Alavi steadfastness, made Sayyed Abbas more determined on the path of sacrifice and devotion, and he exerted the most sincere efforts in this way until God Almighty bestowed His grace upon him and placed him among the martyrs. Sayyed Abbas himself composed the following verse: For Your sake, O Great Lord, we will offer our souls; we dedicate our children and everything we possess. We leave the world with all its adornments and decorations, may this course of movement remain continuous and sustained. The Martyr Sayyed displayed special courage from childhood, a trait found in few others of his age. From adolescence, he was distinguished from others by adorning himself with virtues such as bravery, valor, and steadfastness in the path of truth. An example of the Sayyed's steadfastness can be seen in the liberation of a mosque and school in Baalbek from the control of one of the nationalist parties. To train worthy and brave students, he rented the Darl Aytam building, a location in the Ras al-Ayn area of Baalbek, but due to financial pressures, the Sayyed found himself in a dilemma facing difficult decisions, the simplest of which was the liberation of a school built by the late Sheikh Habib Al Ibrahim that had fallen under the control of one of the local parties. With insight and steadfastness in his positions, after securing the support of the city's elders, he managed to take possession of the mosque and school and proceeded to complete them. This same place, after the Zionist invasion in 1361 SH, became an important stronghold for Hezbollah activities. The Sayyed was a symbol of tireless movement and indomitable will in the path of struggle and sacrifice; he never knew fatigue and rarely tasted rest. At a time when everyone considered themselves defeated, voices were silent, and an atmosphere of despair dominated minds, the Sayyed's cry, along with some of his devoted companions, rang out in the sky of Lebanon and breathed sparks of hope into hearts. He strove to eliminate the halo of terror and fear that plagued the people and to restore their self-confidence. The Sayyed could not bear to witness scenes of the people's humiliation and disgrace; therefore, by forming resistance cells and carrying out certain military operations, he proved to the people that this enemy was not of such magnitude as to impose sorrowful conditions and successive defeats upon them. Our brave mujahideen youth can easily destroy them. When the people witnessed the victories of the Muslim and faithful forces, in the new atmosphere, they shed the spirit of abjection and thereafter took to the streets, challenging the invading and usurping enemies. In these stages, the enemy was mocked, and even children in the streets had placed the Zionist enemy under psychological pressure; the same enemy that the armies of several countries feared. Sayyed Abbas, Jihad, and Defense were inseparable; whenever the name of mujahideen was mentioned, he was among the pioneers who rose to fight Zionist enemies without any hesitation or anxiety. Whenever brave defenders raced one another in seeking martyrdom, they saw him in their ranks; he strengthened their resolve and spirituality and preceded them in reaching the meeting with God. He was accustomed to continuous fighting, especially in the front lines in confrontation with occupiers; in this path, from the time of occupation, he never ceased fighting for a moment.

Last Speech, Final Farewell

27 Bahman 1370 SH / 16 February 1992 AD. It coincided with the eighth anniversary of the martyrdom of the Sheikh of the Martyrs of Lebanon, the mujahid cleric, Ragheb Harb. Sayyid Abbas, while accompanied by his wife Umm Yaser and his five-year-old son Hussein, left home early in the morning as per his usual habit to move towards the city of Jebchit with a group of resistance forces, friends, and students to commemorate Sheikh Ragheb Harb. Sayyid Abbas delivered a speech at the ceremony honoring the sacrifices, scientific, cultural, and propagational services of Sheikh Ragheb Harb. The speech resonated with the cry of the oppression and steadfastness of Jabal Amil and was practically the manifesto of the Shiites of this region. In this speech, which was his final farewell, he spoke of Ali (peace be upon him) and the Commander of the Faithful's sympathy with the deprived of society, adding: We, the followers of that great Imam, should not neglect serving groups who are under political and economic pressures, especially caring for people who have a brilliant and fruitful scientific and cultural record and have rendered precious services to Islam and the Muslim community, will yield greater reward. In his speech, he declared any compromise with Zionist oppressors and aggressors as treason, adding: Dialogue with those who only understand the language of weapons is rejected in our view, and anyone who submits to this humiliation will leave behind an ignominious record. The attendees chanted: Revolution, Islamic Revolution, Resistance, Resistance. The Sayyid said: "Raise your voices so that the traitors to the Muslim nation of Lebanon and Palestine hear your voice." The people confirmed his words by chanting Takbir and the slogan Death to Compromisers. Then Sayyid Abbas referred to the problems created for Southern Lebanon and also the class gap in Lebanese society, and severely criticized the discrimination that the then-government imposed on its citizens. Then he added: Just as Hazrat Ali (peace be upon him) did not accept oppression and injustice, we should not tolerate these methods either, and he shouted on the anniversary of Sheikh Ragheb Harb's martyrdom and from the pulpit of the Sheikh of Martyrs and from the Grand Mosque of Jebchit city, we announce and say with a loud voice: Just as we have fought against the aggressors, we will fight against biased negligences and double standards in the decisions of the officials ruling Lebanon. These words were also confirmed by the Takbir of the attendees. The last sentences he uttered were these: In the end, we pledge with Imam Zaman (may God hasten his noble reappearance), just as we pledge with the Sheikh of Martyrs, the spirit of our dear Imam Imam Khomeini (may God have mercy on him), the wise leader of Iran Ayatollah Sayyid Ali Khamenei and our prisoners in Palestine, and we also pledge with all the divine saints to remain steadfast in the path of resistance against Israeli occupations and the negligences of the then Lebanese government until the Word of Allah is the highest and the word of the lower is for those who disbelieve. And peace be upon you and the mercy of Allah and His blessings.

Narrative of Martyrdom

Sayyid Abbas, after this revealing and historical speech, went to the grave of the martyr Sheikh Ragheb Harb and after renewing the covenant with the pure soul of that martyr, reading Fatiha and visiting the dwellers of the graves, he placed his hand on his shrine and looked at Ahmad, the son of the Sheikh, and said to him: "Do you have a will that you want to convey for your father?" Then he went to meet the prisoner freed from the Zionist prison, namely Sheikh Abdulkarim, and prayed for his health and his mother's. The Sayyid's guards noticed Israeli war helicopters that were not in a normal state. They informed the Sayyid. Martyr Musawi said: "Are you afraid?" They said jokingly: "If you have no fear of this matter, we have wives and children." The Sayyid bent down, picked up a stone from the ground, gave it to his five-year-old son Sayyid Hussein, and said: "Target those helicopters with this stone." Then the Sayyid moved towards Beirut, his wife Umm Yaser and his son were with him; because the Sayyid had predicted that he would attain the grace of martyrdom along with his family members. Then they reached an area called Tafahuna when suddenly helicopters that were moving with electronic guidance systems arrived and bombarded the car carrying the Sayyid with missiles. The two guards who accompanied the Sayyid were severely burned, but were not martyred; Martyr Musawi had told them: "None of my companions shall be killed."

Report of the Crime, from the Israeli Pilot's Account

One of the four pilots who executed the crime of assassinating Martyr Musawi, the former Secretary-General of Hezbollah Lebanon, sixteen years later in Bahman 1386 (January/February 2008), described the event of his martyrdom as follows: We intended to kidnap Sayyed Abbas Musawi, and this operation was carried out under the direct order of Ehud Barak, the Chief of Staff of the army of the Zionist regime at the time. But since we failed, we received an order from the command stating that all members of the convoy accompanying Sayyed Abbas Musawi should be targeted by missile attacks and shelling as quickly as possible. It took three hours to start executing the necessary order to fly towards the target. Meanwhile, a team consisting of security forces inside Lebanon was precisely monitoring Sayyed Abbas's movements. We first received information about the start of the convoy's movement. We immediately flew towards the target so as not to miss an opportunity. When two helicopters were moving to attack the convoy, two other helicopters were moving towards the Lebanese coast to trap them in that section in case of a sudden change in the convoy's route towards the Mediterranean coast. After ten minutes, the convoy carrying black-colored cars and a jeep carrying Sayyed Abbas's guards was identified. The car carrying Sayyed Abbas, becoming aware of our intention, changed its route within the convoy several times to mislead us, such that we failed to identify the vehicle carrying him. At this moment, we contacted the command. We informed them of the matter. In response, it was ordered that we level the entire convoy to the ground so that we would be assured regarding the main target. The helicopters, whose pilots had been trained in the United States of America, fired the first missile, which led to the explosion of the first vehicle and its overturning. Although my helicopter was hit by bullets from the ground in several areas, we managed to escape the scene. After landing, we learned through mass media that Musawi, his family members, and some of his companions had been killed. Although we knew we had to target an important person, and in fact the manner of movement and the number of vehicles in the convoy were evidence of that, we were not told that this important person was the Secretary-General of Hezbollah. Later, Israeli military intelligence leveled significant criticism against the decision-makers regarding the plan to assassinate Musawi; since he was supposed to be kidnapped with the goal of freeing Ron Arad, the missing pilot of the Israeli army, in exchange for the freedom of Sayyed Abbas Musawi. But this assassination was carried out due to the failure of that plan, which proceeded with the direct approval of Moshe Arens, the Minister of War at the time.

Sources

• Adapted from the book Life and Struggles of Martyr Sayyed Abbas Musawi "Secretary-General of Hezbollah Lebanon" written by Gholamreza Goli Zavareh.