AhlulBayt News Agency (ABNA): Hojat al-Islam Mohammad Ali Mirzaei, the head of the Rasul Akram (p.b.u.h) and Fatimah al-Zahra (a.s.) Seminary in Lebanon, at a scholarly session titled "Analysis of the Dimensions and Components of the Popularity and Social Capital of the Martyred Sayyid Hassan Nasrallah," held in cooperation with Al-Mustafa University, Al-Mustafa Short-Term Education Institute, and the International Secretariat of the Amna' al-Rasul Congress at Al-Mustafa, described the relationship of Sayyid Hassan Nasrallah with the people as an existential, emotional, and social one.
The faculty member of Al-Mustafa University, citing verse 96 of Surah Maryam, considered this verse as the key to understanding the popularity of the martyred Sayyid Hassan Nasrallah.
Mirzaei stated that the popularity of the martyred Nasrallah cannot be explained merely through common sociological models, because this popularity was of the nature of "divine love" (Wudd); that is, a deep, stable bond arising from faith and righteous deeds that permeated the soul of society. From this perspective, the relationship of the martyred Nasrallah with the people was not merely a political or organizational one, but an existential, emotional, and social relationship that led to public trust and lasting attachment.
Criticizing Max Weber's theory of charisma, he emphasized that this theory is insufficient to explain the personality of the martyred Nasrallah.
The director of the Al-Hadara Civilizational Research Center in Lebanon added, "In Weber's model, charisma can be attributed to any kind of exceptional attraction, even to corrupt or dominant personalities; whereas the popularity of the martyred Nasrallah was rooted in sincerity, religiosity, responsibility, and suffering for the people. Therefore, although he was an influential and penetrating personality, this influence must be understood within a faith-based, moral, and social framework, not merely in the form of a neutral sociological concept."
Focusing on the relationship between a person's relationship with God and his relationship with people, he stated, "Based on Ayatollah Javadi Amoli's perspective, it can be concluded that true religiosity does not find meaning in isolation, but rather manifests in how a person engages in society and the quality of his bond with people. From this perspective, the martyred Nasrallah was a personality who did not separate spirituality from the social sphere. For this reason, his influence was not limited to politics or military resistance, but also manifested in social cultivation, bringing peace to society, strengthening public trust, and creating a sense of refuge and reliance."
In another part of his remarks, Mirzaei introduced the martyred Nasrallah as an example of "community Imamate"; a personality who, beyond being a manager or commander, is the axis of unity, discernment, direction-giving, and social cohesion.
According to him, the role of the martyred Nasrallah in Lebanon was not merely leading a party or political current, but he held the position of a "refuge" and sanctuary for a significant part of society, especially among Lebanese Shiites. This means that people did not only receive orders from him, but also found peace, assurance, and vision from him. In such a framework, popularity is not merely a media advantage, but a real capacity for social building and social healing.
The faculty member of Al-Mustafa International University placed special emphasis on the element of rationality in the martyred Nasrallah's managerial conduct and added, "One of the most important features of this personality was the combination of theology, spirituality, and practical wisdom. On one hand, the martyred Nasrallah relied on faith, spirituality, and a jihadi spirit, and on the other hand, in managing society, understanding Lebanon's religious and social diversity, adjusting the tone and timing of expressing positions, and managing sensitive issues, he acted with realism and prudence. From this perspective, he was not merely an epic figure, but a model of wise leadership who knew how to keep Lebanon's pluralistic society alongside him without harming the principle of resistance."
Mirzaei pointed to several important indicators in the social and managerial rationality of the martyred Nasrallah and said, "The continuity of his popularity for about three decades, even during war, crisis, and security pressures; the ability to connect with various segments of society, even critics and non-Shiites; and the measured handling of social and cultural issues in such a way that the principle of resistance and social cohesion were not compromised."
According to him, this comprehensiveness of personality had turned the martyred Nasrallah into a kind of "social anchor" in Lebanon.
Mirzaei further addressed the issue of the martyred Nasrallah's legitimacy and added, "The legitimacy of this personality cannot be explained merely through classical models of political legitimacy. His legitimacy, rather than relying on formal structures, was based on a deep and widespread acceptance; an acceptance formed from the combination of faith, sincerity, efficiency, steadfastness, and a real bond with the people. From this perspective, the martyred Nasrallah was not merely the leader of a movement, but a personality accepted by society, and this public acceptance gave him a power beyond his official position."
Referring to the martyred Nasrallah's power of narration, he described him as the "author of the resistance narrative" and said, "One of the serious weaknesses of the resistance front is the deficiency in the field of media and narrative construction, while the enemy distorts realities through narrative creation. In such circumstances, the martyred Nasrallah, with his eloquent, articulate, precise, and people-friendly language, was able to reproduce the resistance narrative at the regional and international levels and largely compensate for media gaps. This ability had turned him simultaneously into a leader, spokesperson, social mentor, and producer of meaning for public opinion."
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