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 reached martyrdom by the helicopter of the occupying forces of the Zionist.

Biography

The city of Nabi Shayth, a dependency of Baalbek Lebanon, is attributed to Hazrat Shayth, son of Hazrat Adam (peace be upon him), where a group of Hashemi and Musavi Sayyids have resided in the past. In the year 1371 AH, equivalent to 1331 SH, he was born in the city of Nabi Shayth in a reputable family, with 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 ability to defending the truth and divine values.

This family resided in the city of Nabi Shayth for a while, until they moved to the Shiyah district, in the southern suburbs of Beirut, and settled near a mosque. Apparently, some factors and conditions had joined hands so that the personality traits of Sayyid Abbas, influenced by the virtues and excellences of the divine messengers and Imams of Guidance, would take shape in a space where the scent of monotheism and worship could be sensed. Sayyid Abbas, from childhood, with precocious growth and development, became distinguished and unique among the neighborhood children. Apart from family upbringing and inner merits, what made him a deserving individual, fond of virtue, brave and valiant, was his constant familiarity with the Imam Hussein Mosque (peace be upon him) in Shiyah and participation in the mourning ceremonies of the Lord of the 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 special insight and courage, traits that were seen in few people of his age.

Start of Activities

Religious knowledge and religious 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 the year 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 tragedy darkened 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 about this: At that time, his mother and I rushed 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 path 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 learn Islamic sciences. He said: The turning point in my tendency to acquire religious knowledge was in the year 1387 AH. At that time, I had a meeting with Imam Musa Sadr in the Awzai region, at his house. I asked him about the Sur Southern Hawza (Islamic Studies Center) and consulted with him about studying. Imam Musa Sadr guided me and created a special desire in my heart. After this meeting, I immediately joined that educational center and pursued scientific and religious studies near virtuous trainers and teachers. I continued my studies in the Hawza of the city of Sur, even after its transfer to the suburbs of Sur. I was among the first individuals who entered this newly established center. Sayyid Abbas's studies in this center lasted two years.

Towards Najaf Ashraf

Sayyid Abbas departed for Iraq in 1388 AH 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. Abundant intelligence, high determination, and having high-ranking and scholarly teachers motivated this knowledge-seeking youth to successfully complete the preliminary and standard surface levels of the Hawza in five years, whereas this period typically takes about ten years for ordinary students. 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 lovingly. Every day at dawn, he engaged in reciting the Quran, reading Du'a Sabah and Du'a Ahd, 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 exegesis of the Holy Quran with his friends. His enthusiasm for acquiring Quranic sciences was to such an extent that to attend the class of Martyr Abd al-Majid Hakim, he traversed four kilometers every day at sunrise. His fellow student stated: Sayyid Abbas did not refrain from acquiring Islamic knowledge even in severe winter cold and knew no comfort in this path; he never tasted the flavor of ease. He would fall asleep while the book was on his chest. The Thursday and Friday holidays did not cause any disruption in his academic efforts. Leave days and times of Eids and death anniversaries did not halt his intellectual and scientific struggles. This high determination, along with insight and prudence, nurtured Sayyid Abbas into a distinguished and noble cleric. Alongside the Hawza lessons, he turned to learning foreign languages and attended English and French language classes. Martyr Sayyid Muhammad Baqir Sadr paid the costs of the aforementioned training for Sayyid Abbas. Sayyid Abbas did not receive any stipend during his studies in Najaf; his slogan was asceticism and humility without pretense and affectation. During his residence in Najaf, he remained faithful to the continuous visitation of Commander of the Faithful 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 often traversed the long distance between Najaf and Karbala on foot, eager for visitation. Sayyid Abbas learned the surface levels of the Hawza in the presence of Honorable Ayatollahs Sayyid Mahmud Hashemi, Sheikh Muhammad Ja'far Shams al-Din, and Sayyid Abu Ali Musavi.

In the Presence of Martyr Sayyid Muhammad Baqir al-Sadr

When Sayyid Abbas completed the preliminary and advanced levels of studies, he attended the presence of the Martyr Sayyid Muhammad Baqir al-Sadr and, while benefiting from the radiance of his lofty thoughts, established close scientific and intellectual relations with this great scholar. One of his contemporaries says: Sayyid Abbas's selection of a great thinker such as Sayyid Muhammad Baqir al-Sadr as a mentor and teacher was because he found in this master the crystallized truths he had been searching for for a long time, and found him the embodiment of profound thought and the principled and correct perspective of Shiism. Sayyid Abbas himself says regarding this: "Martyr Sadr lifted the veil from a great Islam and an idealistic thought. He presented Islam as a universal thought; a thought that can encompass the issues of human life in all its dimensions." In his belief, Martyr Sadr dealt with thoughts opposing and conflicting with Islam both thematically and practically, and invalidated viewpoints contrary to religious knowledge through reasoning and argument. Furthermore, he revealed the scientific characteristics of Islam through his own jihad, and ultimately, sacrificed himself in this sacred path. Martyr Sadr encouraged students like Martyr Sayyid Abbas Musawi to understand deeply and beyond classrooms and discussions, and for someone like him, he was like a kind and affectionate father. On the other hand, the cultural struggles of Martyr Sadr, which were accompanied by political and combative dimensions, exhilarated such scholars, and this enthusiasm caused Sayyid Abbas and his friends to establish an emotional bond with their teacher and devote themselves to their instructor and mentor in a way that would be amazing for ordinary people. In those days when severe repression prevailed in Iraq due to the rebellion and obstinacy of the Ba'ath Party, Sayyid Abbas and his other contemporaries felt exhausting bitterness, and in this dark situation, they would go to the master's house, which was located in the Amara Bazaar near the Ambassador Ayatollah al-Burujirdi School, and would be honored to attend the presence of that statue of knowledge and piety and listen to his precious words. Afterwards, Sayyid Abbas decided to promote the culture of Shiism and revive religious identity in Lebanon, inspired by the thoughts and initiatives of Martyr Muhammad Baqir al-Sadr. In Najaf as well, his promotional efforts attracted Martyr Sadr. Therefore, promotional and mobilization responsibilities regarding the days of the holy month of Ramadan and Muharram were placed on his and his brothers' shoulders. They would come to Lebanon to honor religious rituals and breathe a fresh spirit 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 honor the memory of the epic-makers of Ashura. At the same time, Iraqi security organization forces besieged Sayyid Abbas's house in Najaf Ashraf for yet another time. They intended to arrest him but were unsuccessful. This situation caused them to ask his wife, Umm Yasar, to inform Sayyid Abbas not to return to Iraq. Sayyid Abbas initially did not accept, but with the family's insistence and Martyr Sadr's emphasis, and following the surge in arrests of scholars and repeated detentions of the virtuous and seminary students of Najaf, he agreed to remain in Lebanon, and after a while, his wife joined him.

Gleaning from the Harvest of Jurisprudence

Ayatollah Khoei is another master from whose presence Sayyid Abbas benefited during the period of advanced studies in jurisprudence and principles. The academic circle of this renowned marja held attraction for Sayyid Abbas in several axes: 1. Regular sessions, planning, and special precision in educational matters and saving time; 2. Eloquent, sweet expression accompanied by high objectives and deep scientific and intellectual points; 3. Analysis, examination, and critique of others' thoughts in the field of the science of principles; 4. Raising new viewpoints, innovation in foundations, research and deep thinking, and attention to the needs of the time; 5. The master's attention to social and political matters such as attending to the families of prisoners, missing persons, and martyrs who had faced problems in the struggle with 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 noble reappearance)

Sayyid Abbas, after nine years of residence in Najaf, under political pressure from the Ba'athist regime ruling Iraq, was compelled to return to Lebanon. Upon journeying to 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 somewhat fulfill the objectives of the Najaf Hawza. To this end, he founded the Imam al-Muntazar Hawza in Baalbek, located in the Ayn Burda district of the city. This Hawza began its activities in 1398 AH, corresponding to 1357 SH, 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 enthusiastic reception of this educational and religious venue, it became necessary to transfer this Hawza to a better-equipped building. Therefore, a suitable building was constructed on a land area of 13,000 square meters with a substructure of 4,000 square meters, and it was inaugurated on the day of Eid al-Ghadir in the year 1412 AH, in a grand ceremony attended by several scientific and cultural dignitaries. That mujahid cleric took steps in this path with minimal material resources. 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 accepted new students. Afterwards, he rented a place in Ras al-Ayn, Baalbek. Then, he succeeded in dedicating the school of one of the local parties, which the late Sheikh Habib Al Ibrahim had built, to this cause. With insight and perseverance, he was able to make the elders of Baalbek support him in the battle to liberate the school and its adjacent mosque, and he 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 movement and dynamism of the Sayyid in founding the Imam Mahdi School (may Allah hasten his noble 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 noble reappearance). The Sayyid lived with his entire being to revive the path of Imam Mahdi (may Allah hasten his noble reappearance). 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 people's spiritual connection with Hazrat Mahdi (may Allah hasten his noble reappearance) and emphasized: Let the Muslim Ummah not consider the birthday anniversary of Imam al-Zaman (may Allah hasten his noble reappearance) merely as an annual ceremony, but rather make this important occasion the central axis of their daily lives, and from the Fajr prayer until the end of the day, organize their program 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 Shi'ism against the intellectual, creedal, and cultural assaults 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 protecting them against misguidance and creedal and moral deviations; 3. Reviving religious values, Islamic traditions, and the rituals of the Ahl al-Bayt school (peace be upon them) among the Shi'ites of Lebanon, especially in Beqaa and Baalbek; 4. Creating socio-political dynamism and vitality among Muslims, especially Shi'ites, against enemy threats and preserving religious identity.

A Stream of Knowledge and Faith

The Martyr Sayyid emerged from the Imam al-Muntazar Seminary (may Allah hasten his noble reappearance) and began his continuous efforts from the Beqaa Valley. In a short time, he organized an extensive preaching movement from this base, the waves of which encompassed all villages and settlements of the Baalbek-Hermel region. Even very remote villages in the wastelands of Hermel 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 Martyr Sayyid, along with young and energetic seminary students, was among 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 Martyr Sayyid had an important role in their training and the flourishing of their talents. The Sayyid was constantly moving from village to village. He would lead congregational prayers in one settlement and commemorate an occasion in the next village. He met and spoke sincerely with the people. He listened carefully to their problems, pains, and requests, and guided them to escape difficulties and hardships.

Through this belief and cultural base, alongside people's activities, Sayyid Abbas Musavi sincerely took steps to strengthen the intellectual and political foundation of the faithful, dynamic young generation, and in addition to Baalbek, 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 affection and compassionate kindness towards 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 fond of 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 he planted in the hearts of the faithful youth and mujahideen; some of the graduates of his school attained martyrdom following a sincere struggle, and others are engaged in jihad awaiting martyrdom to protect the School of Shi'ism and repel oppression and aggression.

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

Alongside cultural, guidance, and jihad activities, the Martyr Sayyid turned to writing and authoring, the most important work of which is named Ulama Thughur al-Islam fi Lubnan, which was published by Dar al-Murtaza Publications in 2000 AD.

A Worthy Spouse

Sayyid Abbas married Umm Yasser, 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. From the very first days, this woman learned Sayyid Abbas's educational and training programs, and the Sayyid taught her Quran recitation, Islamic laws, Nahj al-Balagha, and some topics of logic and other lessons. Umm Yasser, driven by personal interest in studying books and benefiting from the knowledge and virtues of her courageous husband, without wasting time while engaged in self-improvement and strengthening her scientific foundations, during their residence in Najaf Ashraf, arranged conditions such that Sayyid Abbas could continue his studies free from worries and certain difficulties, and avail himself of the fruitful presence of the prominent professors of the city's seminary. 1 Umm Yasser 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 the contemporary woman and considered imitation of Western thoughts and imported ideas of foreigners to be a detriment to Muslim women. 2 The true goal of Bint al-Huda from promotional and educational activities at home and the establishment of al-Zahra schools was the upbringing of women and creating a sense of responsibility in them regarding the issues of Muslims and the dissemination of Islamic truths. So that through this means, educated and Muslim women would create a kind of intellectual and effective transformation in society and, while pursuing religious and scientific teachings, not neglect attention to social needs. Lady Umm Yasser 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 arrangement, 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 courageous generation and for promotional activities. Umm Yasser did not content herself with this effort; when Sayyid Abbas assumed various responsibilities, was positioned on the front line of the struggle against the occupiers of Jerusalem, formed resistance cores, and established Hezbollah Lebanon, she hastened to assist her husband through these activities. 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 she herself had a hard life, she 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 remove 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 combatants' families, and enduring all this hardship was for gaining the Divine pleasure and inhaling the fragrance of Paradise. Divine destiny occurred such that Sayyid Abbas, his wife, and also their child reached martyrdom together and became companions of the celestial and holy ones.

Studentship of a Scholar and the Brave

In the Imam al-Muntazar Seminary, which Sayyid Abbas was responsible for managing, sixteen seminary students were engaged in studies from the outset, 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 a special prominence. He was born in the year 1379 AH, corresponding to 1339 SH, in the village of Bazouriyeh in southern Lebanon. He was sixteen years old when he departed for Najaf Ashraf. Upon arrival, he sought out Lebanese students, and some guided him to Sayyid Abbas Musawi, who was studying under Martyr Sadr. During the meeting with Martyr Musawi, Sayyid Hassan assumed he was an Iraqi student, as he had a wheat-colored complexion. While warmly hosting his guest, Sayyid Abbas addressed him, saying: "Do not worry, I am also a student from the village of Nabi Shayth in the Bekaa Valley of Lebanon." This meeting marked the beginning of friendly and intimate relations between Sayyid Hassan Nasrallah and Sayyid Abbas Musawi. In fact, the Martyred Sayyid became not just a friend and older brother, but also his teacher and comrade on the path.

Sayyid Muhammad Ghrawi was engaged in teaching in the mosques of the city of Tyre on behalf of Imam Musa Sadr. He, who was among the close associates and intimate friends of Martyr Sayyid Muhammad Baqir Sadr, upon seeing the young Sayyid Hassan's enthusiasm for departing to Najaf and studying religious sciences, introduced him to Martyr Sadr in a letter. Sayyid Hassan gave this letter to Sayyid Abbas to deliver to his teacher. When Sayyid Muhammad Baqir Sadr became aware of the letter's content, he advised Sayyid Abbas to provide for Sayyid Hassan's needs and undertake the responsibility of his education and instruction. Upon receiving Ghrawi's letter, Martyr Sadr inquired about Sayyid Hassan's financial status. Since he received a negative response, Martyr Sadr asked Sayyid Abbas Musawi, while attending to his guest, to arrange money, a room, school, clothing, books, and a monthly stipend for him, and to supervise his education and upbringing.

After receiving Martyr Sadr's guidelines, Martyr Musawi spared no effort on behalf of his new friend, Sayyid Hassan Nasrallah. He prepared a room for him in one of the seminary dormitories, near his own residence; since Sayyid Abbas was married, and students who had formed families, unlike single students, lived in separate personal houses. In the dormitory rooms, two or three students lived, and they received monthly stipends from the Grand Maraji' of the seminary at that time, such as Grand 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, successfully completed the stages of Sat'h and Kharij of Fiqh and Usul during this period and taught these stages to new students, one of whom was Sayyid Hassan Nasrallah.

In teaching, Musawi was a decisive and serious master. His students succeeded in completing the five-year preliminary studies stage in two years due to his teaching method. He deprived his students of holidays during the holy month of Ramadan, the Hajj pilgrimage, and weekend holidays, and they studied. Sayyid Hassan successfully completed the seminary preliminaries in the year 1978 AD, corresponding to 1357 SH, and 1398 AH. Having established an intimate relationship with Sayyid Abbas, he never wished to lose such a compassionate mentor. In this year, pressure from 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 regarding 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 the residence of Sayyid Abbas Musawi. 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, asking 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; upon hearing this news, he secretly crossed the border and returned to Lebanon.

Above all, he was interested in continuing his studies. After some time, Sayyid Abbas, with the cooperation of a number of Lebanese scholars, established a seminary in the city of Baalbek, which remains active. In this seminary, Sayyid Hassan both studied at higher levels and taught new students, while simultaneously pursuing political activity in the Amal Movement. Following certain differences, Sayyid Hassan Nasrallah, along with many first-rate forces of the Amal Movement such as Sayyid Abbas Musawi, Sayyid Hussein Musawi (Abu Hasham), Sheikh Subhi al-Tufayli, and Sayyid Ibrahim al-Amin, withdrew from this movement and formed the initial cores of Hezbollah.

With the start of the Islamic Resistance, Sayyid Hassan attained an important position in this organization 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 religious science studies and continue learning in rational and transmitted sciences, but following certain unrests in southern Lebanon and the critical nature of Hezbollah's duties, he returned to Beirut at the insistence of Sayyid Abbas Musawi. Upon the martyrdom of Sayyid Abbas Musawi, by unanimous vote of the Party's Central Council members, Sayyid Hassan, who was 32 years old, was elected as the Secretary-General of the Party. During his tenure, the Islamic Resistance left behind bright scenes of courage, steadfastness, and sacrifice in the path 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 Abdol-Hossein 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 Tyre, the largest city in the south of this land, accepting 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 "Ma'had al-Dirasat al-Islamiyyah". That high-ranking cleric trained several students in this educational institution, some of whom were Sheikh Hassan Hariri, Sheikh Ibrahim Qusair, and Martyr Seyed Abbas Musavi. Seyed Abbas studied at the aforementioned institute from the introductory levels 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 worked under the supervision of Imam Musa Sadr; therefore, he would visit 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 political-social 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 want to perform jihad?" Seyed Abbas replied: "God willing, I will learn military skills, I will become a fighter, and along with Palestinian fighters, we will continue to battle the occupiers 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 connections 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 carried out 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'athist 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 depart for 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 confidentially that even Seyed's family was not informed of the details. He even went secretly to Imam Khomeini's house in Najaf several times and conveyed 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 propaganda 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 skills in one of the training courses of Harakat al-Mahroumin, which Imam Musa Sadr had formed. That course was held in the Janta 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 had no open 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 frightened global Zionism, and he considered these programs the cause of the great figure's abduction.

The True Patron of Jerusalem and Palestine

Liberating Palestine from Zionist usurpers was the Sayyid's highest objective during his childhood. He was engrossed in the cause of Jerusalem from adolescence, and his eyes were opened to the defeat of three Arab countries by Israel in the 1967 war, corresponding to 1386 AH, an event that deeply grieved him. To realize his pure ideal, Sayyid Abbas remained active and fervent until the time of his martyrdom, which occurred in the path of Holy Jerusalem and in the vicinity of occupied Palestine, never ceasing his efforts. Palestinian revolutionary and Islamic groups praised him, knowing him as the Martyr of Jerusalem, and have stated repeatedly that Sayyid Abbas said Palestine was in his heart. He, too, held a place in the hearts of Palestinians. Dr. Fathi Shaqaqi, 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, the children and the poor, the sadness of unity, Jihad, and effort on his shoulders; I found him, more than ever, to be a Palestinian. On the day Zionist aggressors invaded Lebanon in 1982 AD, corresponding to 1361 SH, while all forces remained silent regarding speaking the truth and taking a firm, principled stand, he, from atop pulpits in mosques and Husayniyyas, conveyed the danger of the cancerous tumor of Israel in the region to the ears of the people and undertook to stir the spirit of faith in the hearts of mujahid youth, urging them to join the ranks of Jihad against the Zionist enemy. He aimed the spearhead of his Jihad against this dangerous enemy of the Islamic world. He emphasized repeatedly 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 Palestinians such that they can continue their resistance against the usurpers, and any cooperation with the Palestinian uprising can neutralize conspiracies. On the other hand, we must continue resistance operations against the Zionists so that Palestinian Muslims feel supported from outside Palestine and are not alone. Sayyid Abbas's political and social programs and promotional efforts regarding alignment and companionship with the Palestinian Intifada became so rooted and evident that even opponents and enemies confessed, stating that while Sayyid Abbas seeks to preserve the identity, independence, and honor of the Shia of Lebanon, he is the vanguard of forces seeking to prevent Zionist aggressions, and he is also a serious patron of the Palestinians. Yitzhak Shamir, among Zionist leaders, expressed his concern regarding the Sayyid's struggles, and Moshe Arens, among Zionist politicians, said Sayyid Abbas directs and supervises all attacks against the Israeli army. Ehud Barak, Zionist Prime Minister, admitted that assassinating Sayyid Musawi would not only fail to stop the struggles of the forces under his command but would inflame the fire of their anger. Sayyid Abbas considered Palestine the true symbol of Muslim honor, and his objective in battling the usurpers was the return of this honor and greatness to the Islamic world. Abu Muhammad, representative of the Islamic Resistance Movement in Palestine, said: Sayyid Abbas was an exemplary scholar and mujahid who devoted himself to Palestine, and finally, his pure blood flowed upon the ground like a bright guide and a proud flag in the path of mujahids for the liberation of Palestine. When the reactionaries of the region lined up to sell Jerusalem, Sayyid Abbas stood to defend that holy land, and when Israel, in broad daylight and with the silence of conciliatory Arab regimes and international support, proceeded to absorb Jewish immigrants from Russia and Eastern Europe, the Martyred Sayyid, from atop pulpits and on every occasion, raised his voice, warned, and cautioned, calling the people to confront this action by the usurper Israel. That resistant cleric, observing his religious and divine duties, despite the hardship of conditions and intensity of pressures, rose to struggle and steadfastness. He says regarding this: To defeat such an enemy and destroy its expansionist conspiracies, we have no choice but Jihad and Resistance, and negotiation with this dangerous adversary yields no achievement. What remains is the position of the Sheikh of the Martyrs, Martyr Ragheb Harb, who said: "Taking a stand is a weapon, and shaking hands with the enemy is a confession." Sayyid Abbas says in other words: We do not claim to be able, as a resistance movement, to destroy usurper Israel alone, but from the first day we said that we will continuously be a dagger in the enemy's side, and this Ummah, whose dagger moves through passing sacrifices and its continuous Jihad, will, by the grace of God, reach their throat, and this is a reality that our martyrs give us glad tidings of. The same martyrs who were once few individuals, dispersed among the Ummah, then became a vast flow, and God willing, will be provisions for the uprising of the Muslim Ummah in confronting the Zionists and global anti-imperialists. Sayyid Abbas realized that an Ummah carrying the weapon of martyrdom on its shoulders will bring victory. An Ummah that lacks the necessary material power and facilities to confront the enemy, its only solution is to employ all its forces. Is there a force stronger than the power of an Ummah that has preferred martyrdom over death with disgrace and chosen it with faith and heartful certainty? The Islamic Resistance force, with the undeniable defeat of the enemy before 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 lands it had occupied by force. Thus, the Islamic Resistance brought the Muslim Ummah from the stage of continuous defeats to the stage of victory, and from the stage of flight and retreat to an offensive stance. After these honor-creating braveries, the uprising of the Palestinian nation achieved great progress, and the Intifada movement penetrated the usurper regime. An uprising that, alongside the Islamic Resistance, becomes more rooted and broader every day and has attracted the hope and trust of the Islamic world.

Obedient to Imam Khomeini (RA), Devotee of the Islamic Revolution

Sayyid Abbas, during his stay in Najaf, which lasted about nine years, always had 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 it in his own course and the 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, and became among the first supporters and followers of Imam Khomeini (RA). He had become a staunch defender of the Revolution and Velayat-e Faqih. He merged himself in the existence of Imam Khomeini (RA) and melted 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 the people with this speech: "Melt in Imam Khomeini (RA); just as he has melted 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 sow the seed of love for Imam Khomeini (RA) and his guardianship in the hearts of the youth and breathe the spirit of the Imam and the Revolution into their existence, and teach them the way 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 method and remained obedient to the rightful successor of the Imam, Ayatollah Sayyid Ali Khamenei. The heartbreaking departure of the Imam left a wound in Sayyid Abbas's heart that did not heal until his martyrdom. He said with grief: 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 much sorrow and grief for us. Moments of humility to visualize the great spirit 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 full of the pain of his loss. The Sayyid once again said 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, i.e., the Islamic Revolutionary Guard Corps. Those who came by the Imam's command to fight the Zionist enemy and train the mujahid youth of Lebanon and prepare them, and also 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 Guards of the Islamic Revolution and joined 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 how is the state of the youths who join the ranks of the Guards? From that time, the people were correctly mobilized against the enemies of Islam, i.e., Israel and the global arrogant powers, 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 about the situation of Lebanon and presented an oral report of 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 prayer 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 got down to practical political-jihadi work and began our activity in all fields. The path of movement in Lebanon changed until a unique revolution took shape 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 on 20 Bahman 1366, corresponding to 20 Jumada al-Thani 1408 AH, issued a permit for Sayyid Abbas Musawi in Hasbiyyah and Shar'iyyah matters, 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 permit; because the experience of the Islamic Resistance of Lebanon, in which the Martyred Sayyid had a valuable role in founding, was influenced by the Imam's sayings and performances. It was he who manifested in the mind and heart of the mujahideen under the command of the Sayyid and showed them paths of perfection and bright horizons. In the Imam's insight, the Islamic Resistance of Lebanon 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 Islamic Resistance of Lebanon 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 the occupied lands. Sayyid Abbas and his companions, relying on the Imam's path and with faith that Jihad and struggle is 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 in the path of sacrifice and selflessness.

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 Deprived 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 one hand, the ideological shift of some political elements of Amal from the Shia faith 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 in the prevailing conditions, the only path to salvation was maintaining unity and integrity. Influenced by the political views of Imam Khomeini (may God have mercy on him) and united in the belief in the necessity of confronting Israel, they allied 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, by utilizing Iran's experiences, consider establishing an organization suited to their current circumstances. On the other hand, in 1982 AD, Lebanon, as the center of an Islamic country in the heart of the Middle East, collapsed and fell under the occupation of Zionist forces. Thus, the era of Palestinian forces' resistance 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 Beqaa heights. Nationalist, Arab, and leftist Palestinian and Lebanese currents had exited the scene with despair and disappointment. The usurper Zionist government, finding no power before it and threatening everyone, appointed one of its allies to the presidency of Lebanon so that the power hierarchy in this land would bring the Shias under its dominion. Under these conditions, a group of Shia youths gathered in the Beqaa Valley through the planning, prudence, and insight of Sayyed Abbas Musawi and some of his colleagues 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 Beqaa, Beirut, and southern Lebanon. The distinguishing feature of this Shia organization 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, and second, it conducted 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 public support rendered it invulnerable. On the other hand, Hezbollah never became entangled in the allure of domestic politics and refrained from accepting official government positions, including ministries and the like, to pursue its mission without embellishment. Although, in order to provide political support for the resistance, it participated in the first parliamentary elections after the 1992 AD civil wars, demonstrating its heavy political weight and widespread popular support to enemies and opponents, and formed 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, and the utilization of knowledge, cognition, logic, and politics, all served its main mission, namely the struggle against the Zionists. Nevertheless, the main question is how, despite Hezbollah's minority status and pressures, displacements, and great hardships, it has endured these problems and not only managed to continue its existence but also exerted a profound influence on the culture and society of Islamic countries, plunging the usurpers of Jerusalem and the Arrogant Powers into deep fear? Although the answer to this question is clear, it is necessary to use the perspective of Dr. François Burgat, which is the result of his years of study and research on Shia organizations: 1. Belief in the principle of Mahdaviat: Meaning that Shias never acquiesce to the status quo and direct their horizon towards an ideal city whose ruler is a divine man, the harbinger of justice, peace, and security, and the effort to prepare the grounds for the appearance of that Savior doubled Hezbollah's efforts. Sayyed Abbas, who was the driving force of the Islamic Resistance and Hezbollah, renewed his covenant every morning with Hazrat Wali al-Asr (may God hasten his noble reappearance). According to Sheikh Muhammad Bizik, the Martyred Sayyed lived with his entire being, thought, jihad, and speeches for Imam Mahdi (may God hasten his noble reappearance). 2. The Hezbollah leader's belief 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 rawdahs, speeches, and sermons, he spoke of the tragedies of the Plain of Ninawa and linked the sacrificers of Lebanon with the heroes of Ashura through tears, sighs, and lamentation. 3. Belief in Wilayah and Marjaiyat: The Martyred Sayyed was strictly committed to following the Guardianship of the Islamic Jurist in charting the path of resistance and said that the helm of our guidance is in the hands of the most knowledgeable individuals. This person is Imam Khomeini, and after him, our leader is the Wali al-Faqih of the Muslims, Hazrat Ayatollah Khamenei. Hezbollah, through the prudence of Sayyed Abbas and his companions and students, demonstrated its presence in the field of action through resistance and created a prominent presence in a short time and during jihadist operations. The ideological commitment of this organization compelled it to reject occupation and rise to battle against the usurpers. With this method, it was clear that it prioritized jihad over other tasks, 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 resistance paths, which appeared in the political-social scene under the influence of the Islamic Revolution of Iran. This organization officially announced its name after carrying out several heroic and unparalleled 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 some time, possessed extraordinary ability, revolutionary views, a spirit full of sincerity and purity, realistic and popular interactions, and an ascetic life and round-the-clock effort, which brought him to the position of Secretary-General of Hezbollah, and he undertook this duty until the time of his martyrdom. During this period, Hezbollah achieved brilliant successes and victories such that scientific and intellectual figures of Lebanon, Syria, and some prominent men of the Palestinian popular movement admitted that the fighters of the Islamic Resistance of southern Lebanon are a suitable model for Palestinian fighters in the battle against the Zionist regime. Indeed, the honorable and proud record of Hezbollah and the inner purity of its Secretary-General, namely Martyr Sayyed Abbas Musawi, caused such progress for this organization that on one hand it managed to become a powerful, influential, and effective organization in important Lebanese decisions, and on the other hand attracted political circles, regional, international, and global organizations towards itself and amazed analysts. Even enemies have admitted that the most tireless group opposing the Zionist regime is Hezbollah. The evacuation of the occupied lands of southern Lebanon from Zionist armed forces, which was a great political defeat and declared the legend of the usurper regime's invincibility to the nations, was not possible except with the capable hand of Hezbollah warriors and the support of Lebanese Shias.

Sympathy with Muslims of the World

During his residence in Najaf, Sayyid Abbas took the initiative to address certain problems facing Islamic countries and established a weekly association where he would gather with some of his brethren. Through regular and purposeful sessions, they studied and examined the sociopolitical conditions, as well as cultural and communication issues, of the Muslim Ummah from Southern Africa to East Asia. Even at the time of his martyrdom, the Sayyid carried with him the sorrow of the Muslims of 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 grief of the Muslims of Kashmir weighed heavily on his heart. During his short yet productive life, he maintained connections with Muslims from all corners of the globe and welcomed them warmly and enthusiastically into his home. He accepted them with open arms regardless of their origin. At times, he would hasten to meet them in the frontlines of jihad. He sincerely and selflessly devoted himself to resolving the troubles of the Muslim Ummah, ranging from freedom to independence, honor, and unity. He insisted on placing himself at the heart and center of the bitter and sweet realities and vicissitudes of the Islamic world, and in this path, he spared no intellectual, propagational, emotional, and spiritual resources, nor verbal and material support, and practical actions in pioneering positions within 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 finally, at the request of Imam Khomeini (may God have mercy on him) and based on the consensus of the relevant officials, he returned to Lebanon; as the battlefields in the south of that country were in greater need of him than the Iraqi front. Subsequently, he traveled to Pakistan, Kashmir, and Afghanistan, and attended political, intellectual, and cultural conferences in Tehran, Islamabad, Damascus, Germany, and Lebanon. He also maintained a continuous and active presence in gatherings and assemblies held regarding the issue of Palestine, Jammu and Kashmir, or in solidarity with revolutionary Muslims in Algeria, Morocco, Tunisia, Egypt, Iraq, and elsewhere. Through military, political, and propagational activities, he joined a significant and extensive network of connections 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, he welcomed the Martyr Ayatollah Sayyid Arif Husayni, the leader of the Shiites of Pakistan, and accompanied him on a visit to several war-affected villages in the Western Beqaa and Jabal Amel, as well as many fronts of confrontation with the Zionist enemy. Only one week prior to his martyrdom, at the Hezbollah headquarters, he hosted one of the most renowned scholars of Africa, and comprehensive and detailed negotiations were exchanged between the two regarding the plights of the Muslims of the African continent. The Martyred Sayyid called upon him to awaken the hidden factors and dormant forces within the Ummah and to unleash their capabilities in the path of healing pains and reforming affairs. He bade farewell to the African Sheikh with the statement that the path of Islam is accompanied by hardship and difficulty, and one should not expect to live carefree along this path.

The Warrior Sayyed

Sayyed Abbas, having devoted his heart to God, anchored himself to a steadfast foundation that even the fiercest storms could not unsettle. This spiritual and moral power transformed him into a courageous, resilient, decisive, and steadfast individual. Familiarity with the culture of Ashura and the epic of Husayn, and influence from Alawi steadfastness, made Sayyed Abbas more determined in the path of sacrifice and devotion, and he exerted the sincerest efforts in this way until God Almighty granted him His favor and placed him among the martyrs. Sayyed Abbas himself composed these verses: For Your sake, O Great Lord, we will offer our souls; we dedicate our children and everything we have. We leave the world with all its decorations and ornaments, may this process of movement remain continuous and sustained. The martyred Sayyed showed special courage from childhood, which was found in few people 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 hands of one of the national parties. To train worthy and brave students, he rented the Dar al-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 come under the control of one of the neighborhood parties. With insight and steadfastness in his positions, after gaining the support of the city's elders, he managed to take possession of the mosque and school and proceeded to complete them. The same place that, after the Zionist invasion in 1982 (1361 SH), became an important stronghold for Hezbollah activities. The Sayyed was a symbol of tireless movement and an indomitable will in the path of struggle and sacrifice, never knowing fatigue and rarely tasting rest. At a time when everyone considered themselves defeated, voices were silenced, and an atmosphere of despair dominated minds, the Sayyed's cry, along with some of his devoted companions, echoed in the sky of Lebanon and breathed sparks of hope into hearts. He strove to eliminate the halo of terror and fear that people were suffering from and to instill self-confidence in the people. The Sayyed could not bear to see scenes of the people's humiliation and disgrace; therefore, by forming resistance cores and carrying out some military operations, he proved to the people that this enemy is not of the caliber to impose sorrowful conditions and consecutive defeats upon you. Our brave and mujahid youth can easily destroy it. When the people saw the victories of the Muslim and faithful forces, in the new atmosphere, they moved away from the spirit accompanied by humiliation and thereafter came to the streets and challenged the invading and usurping enemies. In these stages, the enemy was mocked, and even children in the streets had put the Zionist enemy under psychological pressure; the same enemy that the armies of several countries feared. Sayyed Abbas and Jihad and defense were inseparable; whenever the name of mujahids was mentioned, he was among the pioneers who rose to fight the Zionist enemies without any hesitation or worry. Whenever brave defenders raced each other in seeking martyrdom, they would see him in their ranks; he strengthened their resolve and determination, elevated their spirituality, and surpassed them in reaching Liqa' Allah. He was accustomed to continuous fighting, especially in the front-line trenches in confrontation with the occupiers; in this path, from the time of occupation, he never ceased struggle for a moment.

Last Speech, Final Farewell

27 Bahman 1370 SH / 16 February 1992. It coincided with the eighth anniversary of the martyrdom of the Sheikh of the Martyrs of Lebanon, the mujahid cleric, Raghib Harb. Sayyid Abbas, 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 Jabshit city with a group of resistance forces, friends, and students to commemorate Sheikh Raghib Harb. Sayyid Abbas spoke at the ceremony honoring the sacrifices, scientific, cultural, and propagational services of Sheikh Raghib Harb. The speech resonated with the cry of the oppression and steadfastness of Jabal Amel and was practically the manifesto of the Shiites of this region. In this speech, which was his final farewell, he spoke about 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 have greater reward. In his speech, he labeled any compromise with Zionist aggressors and tyrants as betrayal, 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 the Compromisers." Then Sayyid Abbas referred to the problems created for South 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 Raghib Harb's martyrdom and from the pulpit of the Sheikh of Martyrs and from the Grand Mosque of Jabshit 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 agents ruling over Lebanon. These statements 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 Allah hasten his 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 those who disbelieve is the lowest. And peace be upon you and the mercy of Allah and His blessings.

Narrative of Martyrdom

After this revealing and historical speech, Sayyid Abbas went to the grave of the martyr Sheikh Raghib Harb, and after renewing his covenant with the pure soul of that martyr, reciting Al-Fatiha and visiting the people 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, Sheikh Abdulkarim, and prayed for his health and his mother's health. The Sayyid's guards noticed Israeli war helicopters that were not in a normal state. They told the Sayyid, Martyr Musawi said: Are you afraid? They jokingly said: If you are not afraid of this matter, but 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 Tafahna when suddenly helicopters that were moving with electronic guided devices arrived and missile-bombed the car carrying the Sayyid. The two guards who accompanied the Sayyid were severely burned, but were not martyred; Martyr Musawi had told them: None of my companions will be killed.

Report of the Crime, from the Israeli Pilot

One of the four pilots who executed the crime of assassinating Martyr Musawi, the former Secretary-General of Hezbollah Lebanon, after sixteen years in Bahman 1386, 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 because 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 area 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 to level the entire convoy with the ground so that we would be relieved 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 convoy vehicles were evidence of that, we were not told that this important person was the Secretary-General of Hezbollah. Later, the Israeli Army military intelligence took many criticisms from the decision-makers regarding the plan to assassinate Musawi; because he was supposed to be kidnapped with the aim 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.