AhlulBayt News Agency (ABNA): Many great historical developments, before being seen in the public arena, take shape in human relationships and small intellectual circles. Lebanon's contemporary history is no exception to this rule. Behind the political and military developments of past decades stood a network of scholars and students who established links between the Najaf seminary, the scholars of Jabal Amel, and Lebanon's Shia social currents.
Ayatollah Sayed Mohammad Gharavi was one of the figures of this network; a cleric who, through his connection with the martyred Sayed Mohammad Baqir al-Sadr and his presence in Lebanon, played a role at a sensitive juncture in the region's history. His account of the days of his presence in Tyre and his acquaintance with the teenage Sayed Hassan Nasrallah provides a picture of a path that later led to Nasrallah's presence in Najaf and his acquaintance with the martyred Sayed Abbas al-Mousawi.
Hassan Abdipour, a history professor, in a note, recounts Ayatollah Sayed Mohammad Gharavi's narrative of his acquaintance with Sayed Hassan Nasrallah:
Revisiting a Historical Heritage
Contemporary political and military developments in the region, especially the growth of the resistance movement in Lebanon, are not an abrupt phenomenon separate from seminary and intellectual roots. Behind the well-known figures of the field, there have been scholarly figures and trustworthy liaisons who formed the chain of communication between religious authorities, social reformers, and revolutionary leaders. The first-hand account of Ayatollah Sayed Mohammad Bahrani Gharavi (known as Sayed Mohammad Arabi) is one of the documents of the oral history of the Najaf seminary and Lebanon's resistance that unveils how this trajectory took shape.
1. The Najaf Seminary and the Historical Mission of the Martyr Sayed Mohammad Baqir al-Sadr
In the years before the victory of the Islamic Revolution, the Najaf Ashraf seminary was under double pressure from Iraq's Baathist regime. Baghdad's policy focused on the targeted expulsion of non-Iraqi students and scholars, the imprisonment of promoters of the AhlulBayt (a.s.) school, and forcing Iraqi youth into military service in order to weaken the seminary's intellectual body.
The martyred Ayatollah Sayed Mohammad Baqir al-Sadr, understanding this conspiracy, adopted the strategy of exporting scholarly capacities and cadre-building in the surrounding lands. Among his actions was sending his trustworthy and distinguished student, Ayatollah Sayed Mohammad Gharavi, to Lebanon. This mission was carried out with a dual objective:
Preserving the intellectual link and religious representation of the Najaf Ashraf seminary in the Levant.
Strengthening the intellectual front and providing direct assistance to Imam Musa Sadr, who at that time was single-handedly bearing the heavy burden of reviving the rights of Lebanon's Shias.
Simultaneously with the rise of the Islamic Revolution in Iran, the martyred al-Sadr took firm and historic positions in defense of Imam Khomeini. By writing the treatise "Al-Islam Ba'd al-Hayat" and issuing guidance to his students to dissolve into the Islamic Revolution ("Leave me and follow Imam Khomeini"), he solidified the link between the authentic Najaf seminary and Iran's Islamic movement; a position that ultimately, through his stand against the demands of the Baath Party, led to his bloody martyrdom.
2. Settlement in Tyre; Synergy with Imam Musa Sadr
With Ayatollah Gharavi's arrival in Lebanon, the city of Tyre in the country's south became the center of his activities. Due to the breadth of his missions and the establishment of key Shia institutions—including the "Islamic Shia Council" in Beirut and the "Modern Institution of Jabal Amel" in the northern tower of Tyre—Imam Musa Sadr entrusted part of his public duties and the holding of Friday and congregational prayers in his mosque to Ayatollah Gharavi.
This continuous presence paved the way for close interaction with various segments of the people of the south, especially the deprived young generation of Jabal Amel, and turned the mosque into a base for identifying top religious talents.
3. Ayatollah Gharavi's Oral Account of Seminary Life, Martyrdom, and the Conduct of the Martyr Nasrallah
The Connection with the Martyr Sayed Hassan Nasrallah and His Right of Teachership Over Him:
As I said, we were in Lebanon and in the city of Tyre. We had a small name, and we were in the service of Imam Musa Sadr. Sayed Hassan is from a village called "Bazouriyeh," about ten kilometers from the city of Tyre. Now I don't remember whether he was in Bazouriyeh at that time or in Beirut, where he went a few years ago.
In the city of Tyre, we had a name, and he used to come to Tyre. A young man of thirteen or fourteen would come and perform congregational prayers. At that time—before the revolution—a young man connected to religion was very rare, especially in Lebanon. He would come and ask religious questions. I liked this young man very much.
After a while of meeting with him in the city of Tyre, I suddenly said to him, "Sir, what do you think about studying religious sciences, going to Najaf, studying religious sciences, and becoming a cleric?" He said, "I would love to, but I don't have the financial means." His family was also a poor family. I said, "If someone is found to provide these, are you willing to go?" He said, "Yes, I am willing."
This is an honor, meaning God Almighty granted us success. I gave him money and said, "With this money, you can go to Iraq. Once you get there, God will arrange things for you." I also wrote a letter to our teacher Ayatollah Baqir al-Sadr: "This is a believing and religious young man. If you would be so kind, arrange for him to be under your supervision, with teachers and a place." I gave it to him.
After a few years, he returned. When he returned, he told me, "I went to Najaf and gave your letter to the Sayed. The Sayed read the letter, and incidentally Sayed Abbas al-Mousawi (founder of Hezbollah) was present at that gathering. As soon as he read the letter, he told Sayed Abbas, 'I entrust the guardianship of this young man to you; take care of this young man.'" He said, "May God have mercy on the Sayed, for he opened a path for us." "I had heard that his mother—may God have mercy on her—always prayed for me and said: It was your letter that sent my son Sayed Hassan to Najaf. Thank God that this divine success was granted to me."
The Relationship and Continuous Meetings with the Martyr Nasrallah:
He always showed kindness. For example, sometimes people would come to me—unknown—and say, "The Sayed speaks highly of you and sends his greetings." I would occasionally have the honor of visiting him—once every two years, once every three years.
"The last time, I took the hands of my two sons and had the honor of visiting him. We sat for a few minutes; when it was time to leave, I said to him: 'Dear Sayed, do not forget me on the Day of Judgment.' He paused a little and said: 'You have a right over me, you have a share.' From the tone of his words, I felt that this was our last meeting; a meeting that was some time before his martyrdom."
Knowledge of the Martyr Sayed Abbas al-Mousawi:
Yes, Mr. Abbas al-Mousawi was a scholar and a student. Since I was the representative of Ayatollah Baqir al-Sadr in Lebanon, those who were interested in Mr. Baqir al-Sadr and wanted permission—permission for religious dues and such—would refer to me. I would write to Mr. al-Sadr. Therefore, it was an honor that we were in the service of the gentlemen.
"The martyr Sayed Abbas was kind and would sometimes come to us. At that time, the situation of religious propagation was not like today, and there were few people who gave speeches; Sayed Abbas was one of those few. When he came to the south, he would come to our house and inquire about our well-being; we too, when we went to Beirut and he was there, would visit him. After that, when Sayed Hassan joined him, we sometimes had meetings, but mostly in general gatherings and sessions, and it did not have a private aspect."
The News of the Martyrdom of Sayed Hassan Nasrallah:
"I was in Lebanon at that time. Of course, we were not present in Tyre, because Israel had bombed Tyre and people were forced to migrate. We too were forced and came to Beirut. I was in Beirut when I heard the news of his martyrdom; it was very hard and painful. It was a general calamity; many families had been displaced, and we had given many martyrs. Among them, he too attained the grace of martyrdom—may God Almighty have mercy on him."
Hezbollah's Position and the Management Conduct of the Martyr Nasrallah:
The name Sayed Hassan is a name that cannot be forgotten. His line is a line that cannot be forgotten. People loved him and still do; because he was a humble person, good with everyone, and lived a modest life; therefore, everyone loved him.
"One of the prominent characteristics of Sayed Hassan was that he never made enemies for himself. An example was Nabih Berri, the leader of the Amal Movement and one of the leaders of Lebanon's Shias; the Sayed had friendship and a friendly relationship with him. Whatever program he had in mind, he would discuss with him, and in this way, he protected both himself and others, and did not let anyone imagine that the Sayed was creating problems for others. Such a characteristic is rarely found in individuals."
"He was, in the truest sense of the word, a wise leader. His main concern was resistance and confronting Israel; because with his insight, he foresaw the possibility of an Israeli incursion into Jabal Amel; just as it had usurped Palestinian lands, there was fear that it would cast a covetous eye on Lebanese lands as well. Therefore, all his thought and concern was the defense of the land of Jabal Amel so that the enemy could not dominate it."
Guardianship and Referring People to the Leader of the Revolution:
During the lifetime of Imam Khomeini (may God Almighty be pleased with him), he was the absolute authority and jurist for many Shias in Iran and Arab countries. After his passing, I witnessed that the martyr Sayed Hassan referred people to follow Ayatollah Khamenei; even in circumstances where at that time he was not yet presented in the customary position of religious authority. This approach raised a question for me: on what jurisprudential basis did Sayed Hassan make such a decision?
Twenty-three or twenty-four days later, I had a meeting with him. I said to him, "On what basis do you refer to Mr. Khamenei?" He said, "I contacted Mr. Sayed Mahmoud Hashemi Shahroudi. He said that Mr. Khamenei is not less than the scholars of Qom, and refer the people of Lebanon to him, and God willing, he is absolutely distinguished; therefore, on this basis, I invited people to follow Mr. Khamenei."
After a while, I met the late Ayatollah Shahroudi. I said, "The martyr Sayed Hassan quoted this from you." He said, "Yes, it is correct." Then he himself recounted to me and said, "Mr. Gharavi, you are not in Qom and cannot see Qom and do not know the authorities of Qom. Mr. Khamenei is not less than the authorities of Qom, and he has certain matters at his disposal that they have authority over. Therefore, following him is, God willing, blessed."
4. "Hidden Architecture; From Studentship to Continuity"
Ayatollah Sayed Mohammad Gharavi's narrative is not merely a recounting of a historical memory; rather, it depicts a "successful model of cadre-building" in the Islamic world. An analysis of this narrative clarifies three applied analytical layers for a precise understanding of Islamic resistance:
1. Intellectual Authenticity; The Driving Engine of the Field
Resistance in the view of the martyr Sayed Mohammad Baqir al-Sadr and Imam Musa Sadr was not an emotional reaction or merely military; rather, it was an "intellectual system" that began in Najaf and Jabal Amel. Ayatollah Gharavi's presence as an "intellectual liaison" shows that the continuity of the resistance movement owes itself to a "strong communicative fabric" between seminaries and the field of action. In fact, Sayed Hassan Nasrallah is the product of this "engineering of thought"; someone who was able to translate the most complex jurisprudential-political theories of the martyr al-Sadr into the language of the day and field defense strategies.
2. The Role of "Strategic Intermediaries"; The Forgotten Model
In political literature, we always speak of "leaders"; but Gharavi's narrative highlights the importance of "strategic intermediaries" (the anonymous architects). Ayatollah Gharavi, without seeking a name, linked the teenage Nasrallah to the leader Nasrallah through the precise transmission of messages, financial provision, and spiritual support. This "purposeful anonymity" is a lesson for today's movements: that the survival of a school depends not on "single stars," but on "connecting links" and "trustworthy confidants" who pave the way for the emergence of new generations.
3. "Ethics of Leadership"; The Deep Bond Between Teacher and Student
The martyr Nasrallah's key statement that "you have a right over me," beyond a verbal courtesy, is the embodiment of "ethics of leadership" in Islam. This statement is an acknowledgment of the "right of upbringing"; a right created not by political power, but by a heart and intellectual bond. The applied analysis of this proposition is this: a leader's stability in the formidable political storms stems not from fear of the enemy or party authority, but from his "ethical and educational" roots. Sayed Hassan Nasrallah, with these words, taught the resistance movement that "humility before the mentor" is not weakness, but a capital for the continuity of authority.
Strategic Conclusion:
Islamic resistance in Lebanon owes more to this "human chain" that began in Najaf, established itself in Jabal Amel, and bore fruit in Beirut, than to weapons. The architects of this resistance built not only soil but the "soul and thought" of human beings to defend the truth. Revisiting the role of Ayatollah Gharavi is a lesson for all those seeking to understand the mechanisms of "the endurance of an intellectual movement" in the most complex critical conditions.
Historical Sources and Documents:
* The text of the oral history interview with Ayatollah Sayed Mohammad Bahrani Gharavi, titled "Behind the Scenes of Sayed Hassan Nasrallah's Seminary Life and the Untold Stories of the Najaf Seminary and Lebanon's Resistance," published by the official news agency of the seminary (Qom).
* The archive of documents of the Center for the Study of Historical Documents and Oral History of the Amal Movement and Islamic Resistance (Regional Studies of Jabal Amel and Tyre).
* Documents and documented biography of the martyr Sayed Mohammad Baqir al-Sadr, authored by students of the Najaf office and the Sadr Cultural Institute.
* Memoirs of the period of the establishment of the Imam al-Muntazar (a.s.) Seminary in Baalbek, reports of the Lebanese resistance seminary.
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